Homily LXVIII.

Matt. XXI. 33-44.

"Hear another parable. There was a certain householder, which planted a
vineyard, and hedged it round about, and digged a winepress, and built a
tower, and let it out to husbandmen, and went into a far country. [2552] And
when the time of the fruit drew near, he sent his servants to receive the
fruits. And the husbandmen took the servants, and beat some, and killed
some, and stoned some. Again he sent other servants more than the first: and
they did unto them likewise. But last he sent unto them his son, saying, It
may be they will reverence my son. But when the husbandmen saw the son, they
said among themselves, This is the heir, come, let us kill him, and let us
seize on his inheritance. And they cast him out of the vineyard, and slew
him. When the Lord therefore of the vineyard cometh, what will he do to
those husbandmen? They say unto Him, He will miserably destroy those wicked
men, and will let out his vineyard to other husbandmen, which shall render
him the fruits in their seasons. Jesus saith unto them, Did ye never read in
the Scriptures, The Stone which the builders rejected, the same is become
the head of the corner?" [2553]

Many things doth He intimate by this parable, God's providence, which had
been exercised towards them from the first; their murderous disposition from
the beginning; that nothing had been omitted of whatever pertained to a
heedful care of them; that even when prophets had been slain, He had not
turned away from them, but had sent His very Son; that the God both of the
New and of the Old Testament was one and the same; that His death should
effect great blessings; that they were to endure extreme punishment for the
crucifixion, and their crime; the calling of the Gentiles, the casting out
of the Jews.

Therefore He putteth it after the former parable, that He may show even
hereby the charge to be greater, and highly unpardonable. How, and in what
way? That although they met with so much care, they were worse than harlots
and publicans, and by so much.

And observe also both His great care, and the excessive idleness of these
men. For what pertained to the husbandmen, He Himself did, the hedging it
round about, the planting the vineyard, and all the rest, and He left little
for them to do; to take care of what was there, and to preserve what was
given to them. For nothing was left undone, but all accomplished; and not
even so did they gain, and this, when they had enjoyed such great blessings
from Him. For when they had come forth out of Egypt, He gave a law, and set
up a city, and built a temple, and prepared an altar.

"And went into a far country;" that is, He bore long with them, not always
bringing the punishments close upon their sins; for by His going into a far
country, [2554] He means His great long-suffering.

And "He sent His servants," that is, the prophets, "to receive the fruit;"
that is, their obedience, the proof of it by their works. But they even here
showed their wickedness, not only by failing to give the fruit, after having
enjoyed so much care, which was the sign of idleness, but also by showing
anger towards them that came. For they that had not to give when they owed,
should not have been indignant, nor angry, but should have entreated. But
they not only were indignant, but even filled their hands with blood, and
while deserving punishment, themselves inflicted punishment.

Therefore He sent both a second, and a third company, both that the
wickedness of these might be shown, and the love towards man of Him who sent
them.

And wherefore sent He not His Son immediately? In order that they might
condemn themselves for the things done to the others, and leave off their
wrath, and reverence Him when He came. There are also other reasons, but for
the present let us go on to what is next. But what means, "It may be they
will reverence?" It is not the language of one ignorant, away with the
thought! but of one desiring to show the sin to be great; and without any
excuse. Since Himself knowing that they would slay Him, He sent Him. But He
saith, "They will reverence," declaring what ought to have been done, that
it was their duty to have reverenced Him. Since elsewhere also He saith, "if
perchance they will hear;" [2555] not in this case either being ignorant,
but lest any of the obstinate should say, that His prediction was the thing
that necessitated their disobedience, therefore He frames His expressions in
this way, saying, "Whether they will," and, "It may be." For though they had
been obstinate towards His servants, yet ought they to have reverenced the
dignity of the Son.

What then do these? When they ought to have run unto Him, when they ought to
have asked pardon for their offenses, they even persist more strongly in
their former sins, they proceed to add unto their pollutions, forever
throwing into the shade their former offenses by their later; as also He
Himself declared when He said, "Fill ye up the measure of your fathers."
[2556] For from the first the prophets used to charge them with these
things, saying, "Your hands are full of blood;" [2557] and, "They mingle
blood with blood;" [2558] and, "They build up Sion with blood." [2559]

But they did not learn self-restraint, albeit they received this commandment
first, "Thou shalt not kill;" and had been commanded to abstain from
countless other things because of this, and by many and various means urged
to the keeping of this commandment.

Yet, for all that, they put not away that evil custom; but what say they,
when they saw Him? Come, let us kill Him. With what motive, and for what
reason? what of any kind had they to lay to His charge, either small or
great? Is it that He honored you, and being God became man for your sakes,
and wrought His countless miracles? or that He pardoned your sins? or that
He called you unto a kingdom?

But see together with their impiety great was their folly, and the reason of
His murder was full of much madness. "For let us kill Him," it is said, "and
the inheritance shall be ours."

And where do they take counsel to kill Him? "Out of the vineyard."

2. Seest thou how He prophesies even the place where He was to be slain.
"And they cast Him out, and slew Him."

And Luke indeed saith, that He declared what these men should suffer; and
they said, "God forbid;" and He added the testimony [of Scripture]. For "He
beheld them, and said, What is it then that is written? The stone which the
builders rejected, the same is become the head of the corner; and every one
that falleth upon it shall be broken." [2560] But Matthew, that they
themselves delivered the sentence. But this is not a contradiction. For
indeed both things were done, both themselves passed the sentence against
themselves; and again, when they perceived what they had said, they added,
"God forbid;" and He set up the prophet against them, persuading them that
certainly this would be.

Nevertheless, not even so did He plainly reveal the Gentiles, that He might
afford them no handle, but signified it darkly by saying, "He will give the
vineyard to others." For this purpose then did He speak by a parable, that
themselves might pass the sentence, which was done in the case of David
also, when He passed judgment on the parable of Nathan. But do thou mark, I
pray thee, even hereby how just is the sentence, when the very persons that
are to be punished condemn themselves.

Then that they might learn that not only the nature of justice requires
these things, but even from the beginning the grace of the Spirit had
foretold them, and God had so decreed, He both added a prophecy, and
reproves them in a way to put them to shame, saying, "Did ye never read, The
stone which the builders rejected, the same is become the head of the
corner? this is the Lord's doing, and it is marvellous in our eyes;" by all
things showing, that they should be cast out for unbelief, and the Gentiles
brought in. This He darkly intimated by the Canaanitish woman also; this
again by the ass, and by the centurion, and by many other parables; this
also now.

Wherefore He added too, "This is the Lord's doing, and it is marvellous in
our eyes," declaring beforehand that the believing Gentiles, and as many of
the Jews as should also themselves believe, shall be one, although the
difference between them had been so great before.

Then, that they might learn that nothing was opposed to God's will of the
things doing, but that the event was even highly acceptable, and beyond
expectation, and amazing every one of the beholders (for indeed the miracle
was far beyond words), He added and said, "It is the Lord's doing." And by
the stone He means Himself, and by builders the teachers of the Jews; as
Ezekiel also saith, "They that build the wall, and daub it with untempered
mortar." [2561] But how did they reject Him? By saying, "This man is not of
God; [2562] This man deceiveth the people;" [2563] and again, "Thou art a
Samaritan, and hast a devil." [2564]

Then, that they might know that the penalty is not limited to their being
cast out, He added the punishments also, saying, "Every one that falleth on
this stone, shall be broken; but upon whomsoever it shall fall, it shall
grind him to powder." [2565] He speaks here of two ways of destruction, one
from stumbling and being offended; for this is, "Whosoever falleth on this
stone:" but another from their capture, and calamity, and utter destruction,
which also He clearly foretold, saying, "It will grind him to powder." By
these words He darkly intimated His own resurrection also.

Now the Prophet Isaiah saith, that He blames the vineyard, but here He
accuses in particular the rulers of the people. And there indeed He saith,
"What ought I to have done to my vineyard, that I did not;" [2566] and
elsewhere again, "What transgression have your fathers found in me?" [2567]
And again, "O my people, what have I done unto thee? and wherein have I
grieved thee?" [2568] showing their thankless disposition, and that when in
the enjoyment of all things, they requited it by the contraries; but here He
expresses it with yet greater force. For He doth not plead, Himself, saying,
"What ought I to have done that I have not done?" but brings in themselves
to judge, that nothing hath been wanting, and to condemn themselves. For
when they say, "He will miserably destroy those wicked men, and will let out
the vineyard to other husbandmen," they say nothing else than this,
publishing their sentence with much greater force.

With this Stephen also upbraids them, which thing most of all stung them,
that having enjoyed always much providential care, they requited their
benefactor with the contraries, which very thing itself was a very great
sign, that not the punisher, but the punished, were the cause of the
vengeance brought upon them.

This here likewise is shown, by the parable, by the prophecy. For neither
was He satisfied with a parable only, but added also a twofold prophecy, one
David's, the others from Himself.

What then ought they to have done on hearing these things? ought they not to
have adored, to have marvelled at the tender care, that shown before, that
afterwards? But if by none of these things they were made better, by the
fear of punishment at any rate ought they not to have been rendered more
temperate?

But they did not become so, but what do they after these things? "When they
had heard it," it is said, "they perceived that He spake of them. And when
they sought to lay hands on Him, they were afraid because of the multitudes,
for they took Him for a prophet." [2569] For they felt afterwards that they
themselves were intimated. Sometimes indeed, when being seized, He withdraws
through the midst of them, and is not seen; and sometimes while appearing to
them He lays a check upon their laboring eagerness; at which indeed men
marveled, and said, "Is not this Jesus? Lo, He speaketh boldly, and they say
nothing unto Him." [2570] But in this instance, forasmuch as they were held
in restraint by the fear of the multitude, He is satisfied with this, and
doth not work miracles, as before, withdrawing through the midst, and not
appearing. For it was not His desire to do all things in a superhuman way,
in order that the Dispensation [2571] might be believed.

But they, neither by the multitude, nor by what had been said, were brought
to a sound mind; they regarded not the prophet's testimony, nor their own
sentence, nor the disposition of the people; so entirely had the love of
power and the lust of vainglory blinded them, together with the pursuit of
things temporal.

3. For nothing so urges men headlong and drives them down precipices,
nothing so makes them fail of the things to come, as their being riveted to
these decaying things. Nothing so surely makes them enjoy both the one and
the other, as their esteeming the things to come above all. For, "Seek
ye," saith Christ, "the kingdom of God, and all these things shall be added
unto you." [2572] And indeed, even if this were not joined, not even in that
case ought we to aim at them. But now in obtaining the others, we may obtain
these two; and not even so are some persuaded, but are like senseless
stones, and pursue shadows of pleasure. For what is pleasant of the things
in this present life? what is delightful? For with greater freedom do I
desire to discourse with you to-day; but suffer it, that ye may learn that
this life which seems to you to be a galling and wearisome life, I mean that
of the monks and of them that are crucified, is far sweeter, and more to be
desired than that which seems to be easy, and more delicate.

And of this ye are witnesses, who often have asked for death, in the
reverses and despondencies that have overtaken you, and have accounted happy
them that are in mountains, them that are in caves, them that have not
married, them that live the unworldly life; ye that are engaged in crafts,
ye that are in military services, ye that live without object or rules, and
pass your days at the theatres and orchestras. For of these, although
numberless fountains of pleasures and mirth seem to spring up, yet are
countless darts still more bitter brought forth.

For if any one be seized with a passion for one of the damsels that dance
there, beyond ten thousand marches, beyond ten thousand journeys from home,
will he undergo a torture more grievous, being in a more miserable state
than any besieged city.

However, not to inquire into those things for the present, having left them
to the conscience of those that have been taken captive, come let us
discourse of the life of the common sort of men, and we shall find the
difference between either of these kinds of life as great as between a
harbor, and a sea continually beaten about with winds.

And observe from their retreats at once the first signs of their
tranquillity. For they have fled from market places, and cities, and the
tumults amidst men, and have chosen the life in mountains, that which hath
nothing in common with the things present, that which undergoes none of the
ills of man, no worldly sorrows, no grief, no care so great, no dangers, no
plots, no envy, no jealousy, no lawless lusts, nor any other thing of this
kind.

Here already they meditate upon the things of the kingdom, holding converse
with groves, and mountains, and springs, and with great quietness, and
solitude, and before all these, with God. And from all turmoil is their cell
pure, and from every passion and disease is their soul free, refined and
light, and far purer than the finest air.

And their work is what was Adam's also at the beginning and before his sin,
when he was clothed with the glory, and conversed freely with God, and dwelt
in that place that was full of great blessedness. For in what respect are
they in a worse state than he, when before his disobedience he was set to
till the garden? Had he no worldly care? But neither have these. Did he talk
to God with a pure conscience? this also do these; or rather they have a
greater confidence than he, inasmuch as they enjoy even greater grace by the
supply of the Spirit.

Now ye ought indeed by the sight to take in these things; but forasmuch as
ye are not willing, but pass your time in turmoils and in markets, by word
at least let us teach you, taking one part of their way of living (for it is
not possible to go over their whole life). These that are the lights of the
world, as soon as the sun is up, or rather even long before its rise, rise
up from their bed, healthy, and wakeful, and sober (for neither doth any
sorrow and care, nor headache, and toil, and multitude of business, nor any
other such thing trouble them, but as angels live they in Heaven); having
risen then straightway from their bed cheerful and glad, and having made one
choir, with their conscience bright, with one voice all, like as out of one
mouth, they sing hymns unto the God of all, honoring Him and thanking Him
for all His benefits, both particular, and common. [2573]

So that if it seem good, let us leave Adam, and inquire what is the
difference between the angels and this company of them who on earth sing and
say, "Glory to God in the highest, and on earth peace, good will towards
men." [2574]

And their dress is suitable to their manliness. For not indeed, like those
with trailing garments, the enervated and mincing, are they dressed, but
like those blessed angels, Elijah, Elisha, John, like the apostles; their
garments being made for them, for some of goat's hair, for some of camel's
hair, and there are some for whom skins suffice alone, and these long worn.

Then, after they have said those songs, they bow their knees, and entreat
the God who was the object of their hymns for things, to the very thought of
which some do not easily arrive. For they ask nothing of things present, for
they have no regard for these, but that they may stand with boldness before
the fearful judgment-seat, when the Only-Begotten Son of God is come to
judge quick and dead, and that no one may hear the fearful voice that saith,
"I know you not," and that with a pure conscience and many good deeds they
may pass through this toilsome life, and sail over the angry sea with a
favorable wind. And he leads them in their prayers, who is their Father, and
their ruler.

After this, when they have risen up and finished those holy and continual
prayers, the sun being risen, they depart each one to their work, gathering
thence a large supply for the needy.

4. Where now are they who give themselves to devilish choirs, and harlot's
songs, and sit in theatres? For I am indeed ashamed to make mention of them;
nevertheless, because of your infirmity it is needful to do even this. For
Paul too saith, "Like as ye have yielded your members servants to
uncleanness, even so now yield your members servants to righteousness unto
holiness." [2575]

Come let us also therefore compare the company that is made up of harlot
women, and prostituted youths on the stage, and this same that consists of
these blessed ones in regard of pleasure, for which most of all, many of the
careless youths are taken in their snares. For we shall find the difference
as great as if any one heard angels singing above that all-harmonious melody
of theirs, and dogs and swine howling and grunting on the dunghill. For by
the mouths of these Christ speaketh, by their tongues [2576] the devil.

But is the sound of pipes joined to them with unmeaning noise, and
unpleasing show, when cheeks are puffed out, and their strings stretched to
breaking? But here the grace of the Spirit pours forth a sound, using,
instead of flute or lyre or pipes, the lips of the saints.

Or rather, whatever we may say, it is not possible to set forth the pleasure
thereof, because of them that are riveted to their clay, and their
brick-making? Therefore I would even wish to take one of those who are mad
about these matters, and to lead him off there, and to show him the choir of
those saints, and I should have no more need for these words. Nevertheless,
though we speak unto miry ones, we will try, though by word, still by little
and little, to draw them out of the slime and the fens. For there the hearer
receives straightway the fire of illicit love; for as though the sight of
the harlot were not enough to set the mind on fire, they add the mischief
also from the voice; but here even should the soul have any such thing, it
lays it aside straightway. But not their voice only, nor their countenance,
but even their clothes do more than these confound the beholders. And should
it be some poor man of the grosser and heedless sort, from the sight he will
cry out ten thousand times in bitter despair, and will say to himself, "The
harlot, and the prostituted boy, children of cooks and cobblers, and often
even of slaves live in such delicacy, and I a freeman, and born of freemen,
choosing honest labor, am not able so much as to imagine these things in a
dream;" and thus he will go his way inflamed with discontent.

But in the case of the monks there is no such result, but rather the
contrary altogether. For when he shall see children of rich men and
descendants of illustrious ancestors clothed in such garments as not even
the lowest of the poor, and rejoicing in this, consider how great a
consolation against poverty he will receive as he goes away. And should he
be rich, he returns sobered, become a better man. Again in the theatre, when
they see the harlot clothed with golden ornaments, while the poor man will
lament, and bemoan, seeing his own wife having nothing of the kind, the rich
will in consequence of this spectacle contemn and despise the partners of
their home. For when the harlot present to the beholders garb and look, and
voice and step, all luxurious, they depart set on fire, and enter into their
own houses, thenceforth captives.

Hence the insults, and the affronts, hence the enmities, the wars, the daily
deaths; hence to them that are taken captive, life is insupportable, and the
partner of their home thenceforth unpleasing, and their children not as much
objects of affection, and all things in their houses turned upside down, and
after that they seem to be thrown into disorder by the very sunbeam.

But not from these choirs does any such dissatisfaction arise, but the wife
will receive her husband quiet and meek, freed from all unlawful lust, and
will find him more gentle to her than before this. Such evil things doth
that choir bring forth, but this good things, the one making wolves of
sheep, this lambs of wolves. But as yet we have perhaps said nothing
hitherto touching the pleasure.

And what could be more pleasant than not to be troubled or grieved in mind,
neither to despond and groan? Nevertheless, let us carry on our discourse
still further, and examine the enjoyment of either kind of song and
spectacle; and we shall see the one indeed continuing until evening, so long
as the spectator sits in the theatre, but after this paining him more
grievously than any sting; but in the other case forever vigorous in the
souls of them that have beheld it. For as well the fashion of the men, and
the delightfulness of the place, and the sweetness of their manner of life,
and the purity, of their rule, and the grace of that most beautiful and
spiritual song they have for ever infixed in them. They at least who are in
continual enjoyment of those havens, thenceforth flee as from a tempest,
from the tumults of the multitude.

But not when singing only, and praying, but also when riveted to their
books, they are a pleasing spectacle to the beholders. For after they have
ended the choir, one takes Isaiah and discourses with him, another converses
with the apostles, and another goes over the labors of other men, and seeks
wisdom concerning God, concerning this universe, concerning the things that
are seen, concerning the things that are not seen, concerning the objects of
sense, and the objects of intellect, concerning the vileness of this present
life, and the greatness of that to come.

5. And they are fed on a food most excellent, not setting before themselves
cooked flesh of beasts; but oracles of God, beyond honey and the honey comb,
a honey marvellous, and far superior to that whereon John fed of old in the
wilderness. For this honey no wild bees collect, settling on the flowers,
neither do lay it up in hives digesting the dew, but the grace of the Spirit
forming it, layeth it up in the souls of the saints, in the place of
honeycombs, and hives, and pipes, so that he that will may eat thereof
continually in security. These bees then they also imitate, and hover around
the honeycombs of those holy books, reaping therefrom great pleasure.

And if thou desirest to learn about their table, be near it, and thou shalt
see them bursting forth [2577] with such things, all gentle and sweet, and
full of a spiritual fragrance. No foul word can those spiritual mouths bring
forth, nothing of foolish jesting, nothing harsh, but all worthy of Heaven.
One would not be wrong in comparing the mouths of them that crawl about in
the market places, and are mad after worldly things, to ditches of some
mire; but the lips of these to fountains flowing with honey, and pouring
forth pure streams.

But if any felt displeased that I have called the mouths of the multitude
ditches of some mire, let him know that I have said it, sparing them very
much. For Scripture hath not used this measure, but a comparison far
stronger. "For adder's poison," it is said, "is under their lips, [2578] and
their throat is an open sepulchre." But theirs are not so, but full of much
fragrance.

And their state here is like this, but that hereafter what speech can set
before us? what thought shall conceive? the portion of angels, the
blessedness unspeakable, the good things untold?

Perchance some are warmed now, and have been moved to a longing after this
good rule of life. But what is the profit, when whilst ye are here only, ye
have this fire; but when ye have gone forth, ye extinguish the flame, and
this desire fades. How then, in order that this may not be? While this
desire is warm in you, go your way unto those angels, kindle it more. For
the account that we give will not be able to set thee on fire, like as the
sight of the things. Say not, I will speak with my wife, and I will settle
my affairs first. This delay is the beginning of remissness. Hear, how one
desired to bid farewell to them at his house, [2579] and the prophet
suffered him not. And why do I say, to bid farewell? The disciple desired to
bury his father, [2580] and Christ allowed not so much as this. And yet what
thing seems to thee to be so necessary as the funeral of a father? but not
even this did He permit.

Why could this have been? Because the devil is at hand fierce, desiring to
find some secret approach; and though it be but a little hindrance or delay
he takes hold of, he works a great remissness. Therefore one adviseth, "Put
not off from day to day." [2581] For thus shalt thou be able to succeed in
most things, thus also shall the things in thine house be well ordered for
thee. "For seek ye," it is said, "the kingdom of God, and all these things
shall be added unto you." [2582] For if we establish in great security them
that overlook their own interests, and prefer the care of ours, much more
doth God, who even without these things hath a care for us, and provides for
us.

Be not thoughtful then about thine interests, but leave them to God. For if
thou art thoughtful about them, thou art thoughtful as a man; but if God
provide, He provides as God. Be not so thoughtful about them as to let go
the greater things, since then He will not much provide for them. In order
therefore that He may fully provide for them, leave them to Him alone. For
if thou also thyself takest them in hand, having let go the things
spiritual, He will not make much provision for them.

In order then that both these things may be well disposed for thee, and that
thou mayest be freed from all anxiety, cleave to the things spiritual,
overlook the things of the world; for in this way thou shalt have earth also
with heaven, and shalt attain unto the good things to come, by the grace and
love towards man of our Lord Jesus Christ, to whom be glory and might world
without end. Amen.

Footnotes

[2552] [R.V., "another country."]
[2553] [The Greek text agrees, as a rule, with the received: but a few
peculiarities appear: atoisō is inserted from Luke in verse 37, and the
beginning of verse 39 is abridged. The Oxford edition adds verses 43, 44,
which are not given in the Greek text of the Homily in Migne, but added in
Field's edition.'R.]
[2554] [The verb apedmēse means "went into another country." But Chrysostom
here speaks of the apodēman as tn polln, thus agreeing with the
interpretation of the A.V.'R.]
[2555] Ezek. ii. 5.
[2556] Matt. xxiii. 32.
[2557] Is. i. 15.
[2558] Hosea iv. 2.
[2559] Micah iii. 10.
[2560] Luke xx. 17, 18.
[2561] Ezek. xiii. 10.
[2562] John ix. 16.
[2563] John vii. 12.
[2564] John viii. 48.
[2565] [R.V., "scatter him as dust." Chrysostom seems to accept verse 44 as
part of Matthew's account; but as he has just cited the parallel passage in
Luke (where this occurs), it is not certain that he refers to Matthew's
here.'R.]
[2566] Is. v. 4.
[2567] Jer. ii. 5.
[2568] Micah vi. 3.
[2569] Matt. xxi. 45, 46. ["because of" (di) is peculiar to this
citation.'R.]
[2570] [John vii. 25, 26.]
[2571] Gr. okonoma, i.e., the verity of the Incarnation.
[2572] Matt. vi. 33. ["first" is omitted; inserted by the Oxford translator
against the Greek text.'R.]
[2573] "For all Thy goodness and loving kindness to us, and to all men."
Thanksgiving Prayer. See the Morning Thanksgiving; Const. Apost. viii. 38,
and The Eucharistic Prayer, ib. c. 12.
[2574] [Luke ii. 14, as in the received text. But "among men" is the only
possible rendering, whichever reading he accepted.'R.]
[2575] Rom. vi. 19. [R.V., "sanctification."]
[2576] ["by the tongues of those;" there being a contrast in the Greek,
which is obscured in the English rendering.'R.]
[2577] ereugomnou .
[2578] Ps. cxl. 3 and v. 9.
[2579] 1 Kings xix. 20.
[2580] Matt. viii. 21-22.
[2581] Ecclus. v. 7.
[2582] Matt. vi. 33.
.

Homily LXIX.

Matt. XXII. 1-14.

"And Jesus answered and spake again [2583] in parables. The kingdom of
Heaven is like unto a certain king, which made a marriage [2584] for his
son; and sent forth his servants to call them which were bidden to the
wedding; and they would not come. Again, he sent forth other servants,
saying, Tell them which are bidden, I have prepared my dinner; my oxen and
my fatlings are killed, and all things are ready; come unto the marriage.
But they made light of it, and went their ways, one to his farm, another to
his merchandise: and the remnant took his servants, and entreated them
spitefully, and slew them." [2585]

Seest thou both in the former parable and in this the difference between the
Son and the servants? Seest thou at once the great affinity between both
parables, and the great difference also? For this also indicates God's
long-suffering, and His great providential care, and the Jews' ingratitude.

But this parable hath something also more than the other. For it proclaims
beforehand both the casting out of the Jews, and the calling of the
Gentiles; and it indicates together with this also the strictness of the
life required, and how great the punishment appointed for the careless.

And well is this placed after the other. For since He had said, "It shall be
given to a nation bringing forth the fruits thereof," He declares next to
what kind of nation; and not this only, but He also again sets forth His
providential care towards the Jews as past utterance. For there He appears
before His crucifixion bidding them; but here even after He is slain, He
still urges them, striving to win them over. And when they deserved to have
suffered the most grievous punishment, then He both presses them to the
marriage, and honors them with the highest honor. And see how both there He
calls not the Gentiles first, but the Jews, and here again. But as there,
when they would not receive Him, but even slew Him when He was come, then He
gave away the vineyard; thus here too, when they were not willing to be
present at the marriage, then He called others.

What then could be more ungrateful than they, when being bidden to a
marriage they rush away? For who would not choose to come to a marriage, and
that a King's marriage, and of a King making a marriage for a Son?

And wherefore is it called a marriage? one may say. That thou mightest learn
God's tender care, His yearning towards us, the cheerfulness of the state of
things, that there is nothing sorrowful there, nor sad, but all things are
full of spiritual joy. Therefore also John calls Him a bridegroom, therefore
Paul again saith, "For I have espoused you to one husband;" [2586] and,
"This is a great mystery, but I speak concerning Christ and the Church."
[2587]

Why then is not the bride said to be espoused to Him, but to the Son?
Because she that is espoused to the Son, is espoused to the Father. For it
is indifferent in Scripture that the one or the other should be said,
because of the identity [2588] of the substance.

Hereby He proclaimed the resurrection also. For since in what went before He
had spoken of the death, He shows that even after the death, then is the
marriage, then the bridegroom.

But not even so do these become better men nor more gentle, than which what
can be worse? For this again is a third accusation. The first that they
killed the prophets; then the son; afterwards that even when they had slain
Him, and were bidden unto the marriage of Him that was slain, by the very
one that was slain, they come not, but feign excuses, yokes of oxen, and
pieces of ground, and wives. And yet the excuses seem to be reasonable; but
hence we learn, though the things which hinder us be necessary, to set the
things spiritual at a higher price than all.

And He not suddenly, but a long time before. For, "Tell," He saith, "them
that are bidden;" and again, "Call them that were bidden;" which
circumstance makes the charge against them heavier. And when were they
bidden? By all the prophets; by John again; for unto Christ he would pass
all on, saying, "He must increase, I must decrease;" [2589] by the Son
Himself again, "Come unto me, all ye that labor and are heavy laden, and I
will refresh you;" [2590] and again, "If any man thirst, let him come unto
me, and drink." [2591]

But not by words only, but also by actions did He bid them, after His
ascension by Peter, and those with him. "For He that wrought effectually in
Peter," it is said, "to the apostleship of the circumcision, was mighty also
in me towards the Gentiles." [2592]

For since on seeing the Son, they were wroth and slew Him, He bids them
again by His servants. And unto what doth He bid them? Unto labors, and
toils, and sweat? Nay but unto pleasure. For, "My oxen," He saith, "and my
fatlings are killed." See how complete His banquet, [2593] how great His
munificence.

And not even this shamed them, but the more long-suffering He showed, so
much the more were they hardened. For not for press of business, but from
"making light of it," they did not come.

"How then do some bring forward marriages, others yokes of oxen? these
things surely are of want of leisure."

By no means, for when spiritual things call us, there is no press of
business that has the power of necessity.

And to me they seem moreover to make use of these excuses, putting forward
these things as cloke for their negligence. And not this only is the
grievous thing, that they came not, but also that which is a far more
violent and furious act, to have even beaten them that came, and to have
used them despitefully, and to have slain them; this is worse than the
former. For those others came, demanding produce and fruits, and were slain;
but these, bidding them to the marriage of Him that had been slain by them,
and these again are murdered.

What is equal to this madness? This Paul also was laying to their charge,
when he said, "Who both killed the Lord, and their own prophets, and have
persecuted us." [2594]

Moreover, that they may not say, "He is an adversary of God, and therefore
we do not come," hear what they say who are bidding them; that it is the
father who is making the marriage, and that it is He who is bidding them.

What then did He after these things? Since they were not willing to come,
yea and also slew those that came unto them; He burns up their cities, and
sent His armies and slew them.

And these things He saith, declaring beforehand the things that took place
under Vespasian and Titus, and that they provoked the father also, by not
believing in Him; it is the father at any rate who was avenging.

And for this reason let me add, not straightway after Christ was slain did
the capture take place, but after forty years, that He might show His long
suffering, when they had slain Stephen, when they had put James to death,
when they had spitefully entreated the apostles.

Seest thou the truth of the event, and its quickness? For while John was yet
living, and many other of them that were with Christ, these things came to
pass, and they that had heard these words were witnesses of the events.

See then care utterable. He had planted a vineyard; He had done all things,
and finished; when His servants had been put to death, He sent other
servants; when those had been slain, He sent the son; and when He was put to
death, He bids them to the marriage. They would not come. After this He
sends other servants, and they slew these also.

Then upon this He slays them, as being incurably diseased. For that they
were incurably diseased, was proved not by their acts only, but by the fact,
that even when harlots and publicans had believed, they did these things. So
that, not by their own crimes alone, but also from what others were able to
do aright, these men are condemned,

But if any one should say, that not then were they out of the Gentiles
called, I mean, when the apostles had been beaten and had suffered ten
thousand things, but straightway after the resurrection (for then He said to
them, "Go ye and make disciples of all nations." [2595] ) We would say, that
both before the crucifixion, and after the crucifixion, they addressed
themselves to them first. For both before the crucifixion, He saith to them,
"Go to the lost sheep of the house of Israel;" [2596] and after the
crucifixion, so far from forbidding, He even commanded them to address
themselves to the Jews. For though He said, "Make disciples of all
nations," yet when on the point of ascending into Heaven, He declared that
unto those first they were to address themselves; For, "ye shall receive
power," saith He, "after that the Holy Ghost is come upon you, and ye shall
be witnesses unto me both in Jerusalem, and in all Judæa, and unto the
uttermost part of the earth;" [2597] and Paul again, "He that wrought
effectually in Peter to the apostleship of the circumcision, was mighty in
me also toward the Gentiles." [2598] Therefore the apostles also went first
unto the Jews, and when they had tarried a long time in Jerusalem, and then
had been driven away by them, in this way they were scattered abroad unto
the Gentiles.

2. And see thou even herein His bounty; "As many as ye shall find," saith
He, "bid to the marriage." For before this, as I said, they addressed
themselves both to Jews and Greeks, tarrying for the most part in Judæa; but
since they continued to lay plots against them, hear Paul interpreting this
parable, and saying thus, "It was necessary that the word of God should
first have been spoken to you, but since ye judge yourselves unworthy, lo,
we turn to the Gentiles." [2599]

Therefore Christ also saith, "The wedding is ready, but they which were
bidden were not worthy."

He knew this indeed even before, but that He might leave them no pretext of
a shameless sort of contradiction, although He knew it, to them first He
both came and sent, both stopping their mouths, and teaching us to fulfill
all our parts, though no one should derive any profit.

Since then they were not worthy, go ye, saith He, into the highways, and as
many as ye shall find, bid; both the common sort, and the outcasts. For
because He had said in every way, [2600] "The harlots and publicans shall
inherit heaven;" and, "The first shall be last, and the last first;" He
shows that justly do these things come to pass; which more than anything
stung the Jews, and goaded them far more grievously than their overthrow, to
see those from the Gentiles brought into their privileges, and into far
greater than theirs.

Then in order that not even these should put confidence in their faith
alone, He discourses unto them also concerning the judgment to be passed
upon wicked actions; to them that have not yet believed, of coming unto Him
by faith, and to them that have believed, of care with respect to their
life. For the garment is life and practice.

And yet the calling was of grace; wherefore then doth He take a strict
account? Because although to be called and to be cleansed was of grace, yet,
when called and clothed in clean garments, to continue keeping them so, this
is of the diligence of them that are called.

The being called was not of merit, but of grace. It was fit therefore to
make a return for the grace, and not to show forth such great wickedness
after the honor. "But I have not enjoyed," one may say, "so much advantage
as the Jews." Nay, but thou hast enjoyed far greater benefits. For what
things were being prepared for them throughout all their time, these thou
hast received at once, not being worthy. Wherefore Paul also saith, "And
that the Gentiles might glorify God for His mercy." [2601] For what things
were due to them, these thou hast received.

Wherefore also great is the punishment appointed for them that have been
remiss. For as they did despite by not coming, so also thou by thus sitting
down with a corrupt life. For to come in with filthy garments is this
namely, to depart hence having one's life impure; wherefore also he was
speechless.

Seest thou how, although the fact was so manifest, He doth not punish at
once, until he himself, who has sinned, has passed the sentence? For by
having nothing to reply he condemned himself, and so is taken away to the
unutterable torments.

For do not now, on hearing of darkness, suppose he is punished by this, by
sending into a place where there is no light only, but where "there is" also
"weeping and gnashing of teeth." [2602] And this He saith, indicating the
intolerable pains.

Hear ye, as many as having partaken of the mysteries, and having been
present at the marriage, clothe your souls with filthy deeds. Hear whence ye
were called.

From the highway. Being what? Lame and halt in soul, which is a much more
grievous thing than the mutilation of the body. Reverence the love of Him,
who called you, and let no one continue to have filthy garments, but let
each of you busy himself about the clothing of your soul.

Hear, ye women; hear, ye men; we need not these garments that are bespangled
with gold, that adorn our outward parts, [2603] but those others, that adorn
the inward. Whilst we have these former, it is difficult to put on those
latter. It is not possible at the same time to deck both soul and body. It
is not possible at the same time both to serve mammon, and to obey Christ as
we ought.

Let us put off us therefore this grievous tyranny. For neither if any one
were to adorn thy house by hanging it with golden curtains, and were to make
thee sit there in rags, naked, wouldest thou endure it with meekness. But
lo, now thou doest this to thyself, decking the house of thy soul, I mean
the body, with curtains beyond number, but leaving the soul itself to sit in
rags. Knowest thou not that the king ought to be adorned more than the city?
so therefore while for the city hangings are prepared of linen, for the king
there is a purple robe and a diadem. Even so do thou wrap the body with a
much meaner dress, but the mind do thou clothe in purple, and put a crown on
it, and set it on a high and conspicuous chariot. For now thou art doing the
opposite, decking the city in various ways, but suffering the king, the
mind, to be dragged bound after the brute passions.

Rememberest thou not, that thou art bidden to a marriage, and to God's
marriage? Considerest thou not how the soul that is bidden ought to enter
into those chambers, clad, and decked with fringes of gold.

3. Wilt thou that I show thee them that are clad thus, them that have on a
marriage garment?

Call to mind those holy persons, of whom I discoursed to you of late, them
that wear garments of hair, them that dwell in the deserts. These above all
are the wearers of the garments of that wedding; this is evident from hence,
that how many soever purple robes thou wert to give them, they would not
choose to receive them; but much as a king, if any one were to take the
beggar's rags, and exhort him to put them on, would abhor the clothing, so
would those persons also his purple robe. And from no other cause have they
this feeling, but because of knowing the beauty of their own raiment.
Therefore even that purple robe they spurn like the spider's web. For these
things hath their sackcloth taught them; for indeed they are far more
exalted and more glorious than the very king who reigns.

And if thou wert able to open the doors of the mind, and to look upon their
soul, and all their ornaments within, surely thou wouldest fall down upon
the earth, not bearing the glory of their beauty, and the splendor of those
garments, and the lightning brightness of their conscience.

For we could tell also of men of old, great and to be admired; but since
visible examples lead on more those of grosser souls, therefore do I send
you even to the tabernacles of those holy persons. For they have nothing
sorrowful, but as if in heaven they had pitched their tents, even so are
they encamped far off the wearisome things of this present life, in campaign
against the devils; and as in choirs, so do they war against him. Therefore
I say, they have fixed their tents, and have fled from cities, and markets,
and houses. For he that warreth cannot sit in a house, but he must make his
habitation of a temporary kind, as on the point of removing straightway, and
so dwell. Such are all those persons, contrary to us. For we indeed live not
as in a camp, but as in a city at peace.

For who in a camp ever lays foundation, and builds himself a house, which he
is soon after to leave? There is not one; but should any one attempt it, he
is put to death as a traitor. Who in a camp buys acres of land, and makes
for himself trades? There is not one, and very reasonably. "For thou art
come here," they would say, "to fight, not to traffic; why then dost thou
trouble thyself about the place, which in a little time thou wilt leave?
When we are gone away to our country, do these things."

The same do I now say to thee also. When we have removed to the city that is
above, do these things: or rather thou wilt have no need of labors there;
after that the king will do all things for thee. But here it is enough to
dig a ditch round only, and to fix a palisade, but of building houses there
is no need.

Hear what was the life of the Scythians, that lived in their wagons, such,
as they say, are the habits of the shepherd tribes. So ought Christians to
live; to go about the world, warring against the devil, rescuing the
captives held in subjection by him, and to be in freedom from all worldly
things.

But if these things seem to thee to be hard, let us go away unto the tents
of those men, that by their deeds we may learn the easiness thereof. For
they having set up huts, if they must depart from these, depart like as
soldiers, having left their camp in peace. For so likewise are they
encamped, or rather even much more beautifully.

For indeed it is more pleasant to behold a desert containing huts of monks
in close succession, than soldiers stretching the canvas in a camp, and
fixing spears, and suspending from the point of the spears saffron garments,
[2604] and a multitude of men having heads of brass, and the bosses of the
shields glistening much, and men armed all throughout with steel, and royal
courts hastily made, and ground levelled far, and men dining and piping. For
neither is this spectacle so delightful as that of which I now speak.

For if we were to go away into the wilderness, and look at the tents of
Christ's soldiers, we shall see not canvas stretched, neither points of
spears, nor golden garments making a royal pavilion; but like as if any one
upon an earth much larger than this earth, yea infinite, had stretched out
many heavens, strange and awful would be the sight he showed; even so may
one see here.

For in nothing are their lodging-places in a condition inferior to the
heavens; for the angels lodge with them, and the Lord of the angels. For if
they came to Abraham, a man having a wife, and bringing up children, because
they saw him hospitable; when they find much more abundant virtue, and a man
delivered from the body, and in the flesh disregarding the flesh, much more
do they tarry there, and celebrate the choral feast that becomes them. For
there is moreover a table amongst them pure from all covetousness, and full
of self-denial.

No streams of blood are amongst them, nor cutting up of flesh, nor heaviness
of head, nor dainty cooking, neither are there unpleasing smells of meat
amongst them, nor disagreeable smoke, neither runnings and tumults, and
disturbances, and wearisome clamors; but bread and water, the latter from a
pure fountain, the former from honest labor. But if any time they should be
minded to feast more sumptuously, their sumptuousness consists of fruits,
and greater is the pleasure there than at royal tables. There is no fear
there, or trembling; no ruler accuses, no wife provokes, no child casts into
sadness, no dis orderly mirth dissipates, no multitude of flatterers puffs
up; but the table is an angel's table free from all such turmoil.

And for a couch they have grass only beneath them, like as Christ did when
making a dinner in the wilderness. And many of them do this, not being even
under shelter, but for a roof they have heaven, and the moon instead of the
light of a candle, not wanting oil, nor one to attend to it; on them alone
does it shine worthily from on high.

4. This table even angels from heaven beholding are delighted and pleased.
For if over one sinner that repenteth they rejoice, over so many just men
imitating them, what will they not do? There are not master and slave; all
are slaves, all free men. And do not think the saying to be a dark proverb,
for they are indeed slaves one of another, and masters one of another.

They have no occasion to be in sadness when evening has overtaken them, as
many men feel, revolving the anxious thoughts that spring from the evils of
the day. They have no occasion after their supper to be careful about
robbers, and to shut the doors, and to put bars against them, neither to
dread the other ills, of which many are afraid, extinguishing their candles
with strict care, lest a spark anywhere should set the house on fire.

And their conversation again is full of the same calm. For they talk not of
these things, whereof we discourse, that are nothing to us; such a one is
made governor, such a one has ceased to be governor; such a one is dead, and
another has succeeded to the inheritance, and all such like, but always
about the things to come do they speak and seek wisdom; and as though
dwelling in another world, as though they had migrated unto heaven itself,
as living there, even so all their conversation is about the things there,
about Abraham's bosom, about the crowns of the saints, about the choiring
with Christ; and of things present they have neither any memory nor thought,
but like as we should not deign to speak at all of what the ants do in their
holes and clefts; so neither do they of what we do; but about the King that
is above, about the war in which they are engaged, about the devil's crafts,
about the good deeds which the saints have achieved.

Wherein therefore are we different from ants, when compared with them? For
like as they care for the things of the body, so also do we; and would it
were for these alone: but now it is even for things far worse. For not for
necessary things only do we care like them, but also for things superfluous.
For those insects pursue a business free from all blame, but we follow after
all covetousness, and not even the ways of ants do we imitate, but the ways
of wolves, but the ways of leopards, or rather we are even worse than these.
For to them nature has assigned that they should be thus fed, but us God
hath honored with speech, and a sense of equity, [2605] and we are become
worse than the wild beasts.

And whereas we are worse than the brutes, those men are equal to the angels,
being strangers and pilgrims as to the things here; and all things in them
are made different from us, clothing, and food, and house, and shoes, and
speech. And if any one were to hear them conversing and us, then he would
know full well, how they indeed are citizens of heaven, but we are not
worthy so much as of the earth.

So that therefore, when any one invested with rank is come unto them, then
is all inflated pride found utterly vain. For the laborer there, and he that
hath no experience of worldly affairs, sits near him that is a commander of
troops, and prides himself on his authority, upon the grass, upon a mean
cushion. For there are none to extol him, none to puff him up; but the same
result takes place, as if any one were to go to a goldsmith, and a garden of
roses, for he receives some brightness from the gold and from the roses; so
they too, gaining a little from the splendor of these, are delivered from
their former arrogance. And like as if any were to go upon a high place,
though he be exceedingly short, he appears high; so these too, coming unto
their exalted minds, appear like them, so long as they abide there, but when
they are gone down are abased again, on descending from that height.

A king is nothing amongst them, a governor is nothing; but like as we, when
children are playing at these things, laugh; so do they also utterly spurn
the inflamed pride of them who strut without. And this is evident from
hence, that if any one would give them a kingdom to possess in security,
they would never take it; yet they would take it, unless their thoughts were
upon what is greater than it, unless they accounted the thing to be but for
a season.

What then? Shall we not go over unto blessedness so great? Shall we not come
unto these angels; shall we not receive clean garments, and join in the
ceremonies of this wedding feast; but shall we continue begging, in no
respect in a better condition than the poor in the streets, or rather in a
state far worse and more wretched? For much worse than these are they that
are rich in evil ways, and it is better to beg than to spoil, for the one
hath excuse, but the other brings punishment; and the beggar in no degree
offends God, but this other both men and God; and undergoes the labors of
rapine, but all the enjoyment thereof other men often reap.

Knowing then these things, let us lay aside all covetousness, and covet the
things above, with great earnestness "taking the kingdom by force." [2606]
For it cannot be, it cannot be that any one who is remiss should enter
therein.

But God grant that we all having become earnest, and watchful may attain
thereto, by the grace and love towards man of our Lord Jesus Christ, to whom
be glory and might, world without end. Amen.

Homily LXX.

Matt. XXII. 15.

"Then went the Pharisees, and took counsel how they might entangle Him in
His talk."

Then. When? When most of all they ought to have been moved to compunction,
when they should have been amazed at His love to man, when they should have
feared the things to come, when from the past they ought to have believed
touching the future also. For indeed the things that had been said cried
aloud in actual fulfillment. I mean, that publicans and harlots believed,
and prophets and righteous men were slain, and from these things they ought
not to have gainsaid touching their own destruction, but even to believe and
to be sobered.

But nevertheless not even so do their wicked acts cease, but travail and
proceed further. And forasmuch as they could not lay hands on Him (for they
feared the multitude), they took another way with the intention of bringing
Him into danger, and making Him guilty of crimes against the state.

For "they sent out unto Him their disciples with the Herodians saying,
Master, we know that thou art true, and teachest the way of God in truth,
neither carest thou for any man; for thou regardest not the person of men.
Tell us therefore, What thinkest thou? Is it lawful to give tribute unto
Cæsar or not?" [2607]

For they were now tributaries, their state having passed under the rule of
the Romans. Forasmuch then as they saw that Theudas and Judas [2608] with
their companies for this cause were put to death, as having prepared for a
revolt, they were minded to bring Him too by these words into such a
suspicion. Therefore they sent both their own disciples, and Herod's
soldiers, digging, as they thought, a precipice on either side, and in every
direction setting the snare, so that, whatever He should say, they might lay
hold of it; and if He should answer in favor of the Herodians, themselves
might find fault with Him, but if in their favor, the others should accuse
Him. And yet He had given the didrachmas, [2609] but they knew not that.

And in either way indeed they expected to lay hold of Him; but they desired
rather that He should say something against the Herodians. Wherefore they
send their disciples also to urge Him thereto by their presence, that they
might deliver Him to the governor as an usurper. For this Luke also
intimates and shows, by saying, that they asked also in the presence of the
multitude, so that the testimony should be the stronger.

But the result was altogether opposite; for in a larger body of spectators
they afforded the demonstration of their folly.

And see their flattery, and their hidden craft. "We know," their words are,
"that Thou art true." How said ye then, "He is a deceiver," and "deceiveth
the people," and "hath a devil," and "is not of God?" [2610] how a little
while before did ye devise to slay Him?

But they are at everything, whatsoever their craft against Him may suggest.
For since, when a little before they had said in self will, "By what
authority doest Thou these things?" [2611] they did not meet with an answer
to the question, they look to puff Him up by their flattery, and to persuade
Him to say something against the established laws, and opposed to the
prevailing government.

Wherefore also they testify the truth unto Him, confessing what was really
so, nevertheless, not with an upright mind, nor willingly; and add thereto,
saying, "Thou carest not for any man." See how plainly they are desiring to
urge Him to these sayings, that would make Him both offend Herod, and incur
the suspicion of being an usurper, as standing up against the laws, so that
they might punish Him, as a mover of sedition, and an usurper. For in
saying, "Thou carest not for any man," and, "Thou regardest not the person
of man," they were hinting at Herod and Cæsar.

"Tell us therefore, what thinkest Thou?" Now ye honor Him, and esteem Him a
Teacher, having despised and insulted Him oftentimes, when He was
discoursing of the things that concern your salvation. Whence also they are
become confederates.

And see their craftiness. They say not, Tell us what is good, what is
expedient, what is lawful? but, "What thinkest Thou?" So much did they look
to this one object, to betray Him, and to set Him at enmity with the rulers.
And Mark declaring this, and more plainly discovering their self-will, and
their murderous disposition, affirms them to have said, "Shall we give Cæsar
tribute, or shall we not give?" [2612] So that they were breathing anger,
and travailing with a plot against Him, yet they feigned respect.

What then saith He? "Why tempt ye me, ye hypocrites?" Seest thou how He
talks with them with more than usual severity? For since their wickedness
was now complete and manifest, He cuts the deeper, first confounding and
silencing them, by publishing their secret thoughts, and making it manifest
to all with what kind of intent they are coming unto Him.

And these things He did, repulsing their wickedness, so that they might not
suffer hurt in attempting the same things again. And yet their words were
full of much respect, for they both called Him Master, and bore witness to
His truth, and that He was no respecter of persons; but being God, He was
deceived by none of these things. Wherefore they also ought to have
conjectured, that the rebuke was not the result of conjecture, but a sign of
His knowing their secret thoughts.

2. He stopped not, however, at the rebuke, although it was enough merely to
have convicted them of their purpose, and to have put them to shame for
their wickedness; but He stoppeth not at this, but in another way closes
their mouths; for, "Shew me," saith He, "the tribute money." And when they
had shown it, as He ever doth, by their tongue He brings out the decision,
and causes them to decide, that it is lawful; which was a clear and plain
victory. So that, when He asks, not from ignorance doth He ask, but because
it is His will to cause them to be bound by their own answers. For when, on
being asked, "Whose is the image?" they said, "Cæsar's;" He saith, "Render
unto Cæsar the things that are Cæsar's." [2613] For this is not to give but
to render, and this He shows both by the image, and by the superscription.

Then that they might not say, Thou art subjecting us to men, He added, "And
unto God the things that are God's." For it is possible both to fulfill to
men their claims and to give unto God the things that are due to God from
us. Wherefore Paul also saith, "Render unto all their dues; tribute to whom
tribute is due, custom to whom custom, fear to whom fear." [2614]

But thou, when thou hearest, "Render unto Cæsar the things which are
Cæsar's," know that He is speaking only of those things, which are no
detriment to godliness; since if it be any such thing as this, such a thing
is no longer Cæsar's tribute, but the devil's.

When they heard these things, their mouths were stopped, and they
"marvelled" at His wisdom. Ought they not then to have believed, ought they
not to have been amazed. For indeed, He gave them proof of His Godhead, by
revealing the secrets of their hearts, and with gentleness did He silence
them.

What then? did they believe? By no means, but they "left Him, and went their
way;" and after them, "came to Him the Sadducees."

O folly! When the others had been put to silence, these made the attack,
when they ought to have been the more backward. But such is the nature of
rashness, shameless, and importunate, and attempting things impossible.
Therefore the evangelist also, amazed at their folly, signified this very
thing, by saying, "On that day came to Him." [2615] On that day. On what
day? In which He had convicted their craftiness, and put them to shame. But
who are these? A sect of the Jews dif ferent from the Pharisees, and much
worse than they, who said, "that there is no resurrection, nor angel, nor
spirit." [2616] For these were some of a grosser sort, and eager after the
things of the body. For there were many sects even amongst the Jews.
Wherefore Paul also saith, "I am a Pharisee, of the strictest sect amongst
us." [2617]

And they say nothing indeed directly about a resurrection; but they feign a
story, and make up a case, which, as I suppose, never so much as had an
existence; thinking to drive Him to perplexity, and desiring to overthrow
both things, both the existence of a resurrection, and of such a
resurrection.

And again, these too attack Him with a show of moderation, saying, "Master,
Moses said, If a man die, not having children, his brother shall marry his
wife, and raise up seed unto his brother. Now there were with us seven
brethren: and the first, when he had married a wife, deceased; and, having
no issue, [2618] left his wife unto his brother. Likewise the second also,
and the third, unto the seventh. And last of all the woman died also.
Therefore, in the resurrection, whose wife shall she be of the seven?"
[2619]

See Him answering these like a teacher. For though out of craft they came
unto Him, yet was their question rather one of ignorance. Therefore neither
doth He say unto them, "Ye hypocrites."

Moreover, in order that He might not blame, saying, "Wherefore had seven one
wife?" they add the authority of Moses; although, as I have said before, it
was a fiction, in my judgment at least. For the third would not have taken
her, when he saw the two bridegrooms dead; or if the third, yet not the
fourth or the fifth; and if even these, much more the sixth or the seventh
would not have come unto the woman, but have shrunk from her. For such is
the nature of the Jews. For if now many have this feeling, much more then
had they; when at least, even without this, they often avoided marrying in
this way, and that when the law was constraining them. Thus, at any rate,
Ruth, that Moabitish woman, was thrust off to him that was further off from
her kindred; and Tamar too was thus compelled to obtain, by stealth, seed
from her husband's kinsman.

And wherefore did they not feign two or three, but seven? In order the more
abundantly to bring derision, as they thought, upon the resurrection.
Wherefore they further say, "they all had her," as driving Him into some
difficulty.

What then saith Christ? He replies unto both, as taking His stand not
against the words, but the purpose, and on every occasion revealing the
secrets of their hearts; and at one time exposing them, at another time
leaving the refutation of them that question Him to their conscience. See,
at any rate here, how He proves both points, as well that there will be a
resurrection, as that it will not be such a resurrection as they suspect.

For what saith He? "Ye do err, not knowing the Scriptures, nor the power of
God." [2620] For since, as if they knew them, they put forward Moses and the
law, He shows that this question is that of men very ignorant of the
Scriptures. For hence also arose their tempting Him, from their being
ignorant of the Scriptures, and from their not knowing the power of God as
they ought.

"For what marvel then is it," He saith, "if ye tempt me, who am as yet
unknown to you, when at least ye know not so much as the power of God, of
which ye have had so much experience, and neither from common sense nor from
the Scriptures have become acquainted with it;" if indeed even common sense
causes us to know this, that to God all things are possible. And in the
first place He answers to the question asked. For since this was the cause
for their not believing a resurrection, that they think the order of things
is like this, He cures the cause, then the symptom also (for thence arose
the disease too), and shows the manner of the resurrection. "For in the
resurrection," saith He, "they neither marry, nor are given in marriage, but
are as angels of God in Heaven." [2621] But Luke saith, "As Sons of God."
[2622]

If then they marry not, the question is vain. But not because they do not
marry, therefore are they angels, but because they are as angels, therefore
they do not marry. By this He removed many other difficulties also, all
which things Paul intimated by one word, saying, "For the fashion of this
world passeth away." [2623]

And by these words He declared how great a thing the resurrection is; and
that moreover there is a resurrection, He proves. And indeed this too was
demonstrated at the same time by what He had said, nevertheless over and
above He adds again to His word by what He saith now. For neither at their
question only did He stop, but at their thought. Thus when they are not
dealing with great craft, but are asking in ignorance, He teaches even over
and above, but when it is of wickedness only, not even to their question
doth He answer.

And again by Moses doth He stop their mouths, since they too had brought
forward Moses; and He saith, "But as touching the resurrection of the dead,
have ye not read, I am the God of Abraham, and the God of Isaac, and the God
of Jacob? He is not the God of the dead, but of the living." [2624] Not of
them that are not His meaning is, and that are utterly blotted out, and are
to rise no more. For He said not, I was, but, I am; of them that are, and
them that live. For like as Adam, although he lived on the day that he ate
of the tree, died in the sentence: even so also these, although they had
died, lived in the promise of the resurrection.

How then doth He say elsewhere, "That He might be Lord both of the dead and
of the living?" [2625] But this is not contrary to that. For here He speaks
of the dead, who are also themselves to live. And moreover too, "I am the
God of Abraham," is another thing from, "That He might be Lord both of the
dead and of the living." He knew of another death too, concerning which He
saith, "Let the dead bury their dead." [2626]

"And when the multitudes heard this, they were astonished at His
doctrine." [2627] Yet not even here the Sadducees; but these go away
defeated, while the impartial multitude reap the benefit.

Since then the resurrection is like this, come let us do all things, that we
may obtain the first honors there. But, if ye will, let us show you some
even before the resurrection here pursuing and reaping these blessings,
again having made our resort to the deserts. For again will I enter upon the
same discourse, since I see you listening with more pleasure.

Let us behold then to-day also the spiritual camps, let us behold their
pleasure unalloyed with fear. For not with spears are they encamped like the
soldiers, for at this point I lately ended my discourse, neither with
shields and breastplates; but bare of all these wilt thou see them, yet
achieving such things, as not even with arms do they.

And if thou art able to observe, come and stretch forth thy hand to me, and
let us go unto this war, both of us, and let us see their battle array. For
these too fight every day, and slay their adversaries, and conquer all the
lusts that are plotting against us; and thou wilt see these cast out on the
ground, and not able so much as to struggle, but proving by very deed that
saying of the apostle, "They that are Christ's have crucified the flesh with
the affections and lusts." [2628]

Seest thou a multitude of dead lying there, slain by the sword of the
Spirit? Therefore in that place is no drunkenness nor gluttony. And their
table proves it, and the trophy that is set thereon. For drunkenness and
gluttony lie dead, put to the rout by the drinking of water, though this be
multiform, and a many-headed monster. For like as in the fabled Scylla and
Hydra, so in drunkenness may one see many heads, on one side fornication
growing up, on another wrath; on one hand sloth, on another lawless lusts;
but all these things are taken away. And yet all those other armies, though
they get the better in ten thousand wars, are taken captive by these; and
neither arms, nor spears, nor whatever else there may be, is able to stand
against these phalanxes; but the very giants, the heroes, those that do
countless brave deeds, thou wilt find without bonds bound by sleep and
drunkenness, without slaughter or wounds lying like the wounded, or rather
in more grievous case. For those at least struggle; but these do not even
this, but straightway give up.

Seest thou that this host is greater and more to be admired? For the enemies
that got the better of the others it destroys by its mere will. For they do
so weaken the mother of all their evils, that she cannot even trouble them
any more; and the leader being overthrown, and the head removed, the rest of
the body also lies still.

And this victory one may see each of them, that abide there, achieving. For
it is not as in these wars of ours, where, if any enemy hath received a blow
from one, he is no more grievous to another, having been once overthrown;
but it is necessary for all to smite this monster; and he that hath not
smitten and overthrown her, is surely troubled by her.

Seest thou a glorious victory? For such a trophy as the hosts in all parts
of the world having met together have not power to erect, this each one of
those men erects; and all things that from the army of drunkenness lie
mingled together wounded, delirious words of frenzy, insane thoughts,
unpleasing haughtiness. And they imitate their own Lord, at whom the
Scripture marvelling saith, "He shall drink of the brook in the way,
therefore shall He lift up the head." [2629]

Would ye see also another multitude of dead? Let us see the lusts that arise
from luxurious living, those that are cherished by the makers of sauces, by
the cooks, the furnishers of feasts, the confectioners. For I am ashamed
indeed to speak of all; however, I will tell of the birds from Phasis, the
soups that are mixed from various things: the moist, the dry dishes, the
laws made about these things. For like as if ordering some city and
marshalling hosts, even so these too make laws, and ordain such a thing
first, and such a thing second, and some bring in first birds roasted on the
embers, filled within with fish; and others make of other material the
beginnings of these unlawful feasts; and there is much rivalry about these
things, about quality, and about order, and about quantity; and they take a
pride in the things, for which they ought to bury themselves for shame; some
saying that they have spent the half of the day, some all of it, some that
they have added the night too. Behold, O wretched man, the measure of thy
belly, and be ashamed of thy unmeasured earnestness!

But there is nothing like this amongst those angels; but all these desires
also are dead. For their meals are not unto fullness, and unto luxurious
living, but unto necessity. No bird hunters are there, no fishermen, but
bread and water. But this confusion, and the disturbance, and the turmoils,
are all removed from thence, alike from the house and from the body, and
great is the haven, but amongst these great the tempest.

Burst open now in thought the belly of them who feed on such things, and
thou wilt see the vast refuse, and the unclean channel, and the whited
sepulchre.

But what come after these I am even ashamed to tell, the disagreeable
eructations, the vomitings, the discharges downwards and upwards.

But go and see even these desires dead there, and those more violent lusts
that spring from these; I mean, those of impurity. For these too thou wilt
see all overthrown, with their horses, with their beasts of burden. For the
beast of burden, and the weapon, and the horse of a filthy deed, is a filthy
word. But thou wilt see such like horse and rider together, and their
weapons thrown down; but here quite the contrary, and souls cast down dead.
But not at their meal only is the victory of these holy men glorious, but in
the other things also, in money, in glory, in envy, in all diseases of the
soul.

Surely does not this host seem to thee mightier than that, and the meal
better? Nay, who will gainsay it? None, not even of those persons
themselves, though he be very mad. For this guides us on to Heaven, that
drags to hell; this the devil lays out, that Christ; for this luxury gives
laws, and intemperance, for that self-denial and sobriety, here Christ is
present, there the devil. For where there is drunkenness, the devil is
there; where there are filthy words, where there is surfeiting, there the
devils hold their choirs. Such a table had that rich man, therefore not even
of a drop of water was he master.

But these have not such a table, but they already practise the ways of the
angels. They marry not, they are not given in marriage, neither do they
sleep excessively, nor live luxuriously, but except a few things they are
even bodiless.

Now who is there that so easily overcomes his enemies as he that sets up a
trophy while at his dinner? Therefore also the prophet saith, "Thou hast
prepared a table before me, in the presence of them that trouble me." [2630]
One could not be wrong in repeating this oracle about this table. For
nothing so troubles a soul as disorderly concupiscence, and luxury, and
drunkenness, and the evils that spring from these; and this they know full
well who have had experience thereof.

And if thou wast to learn also, whence this table is procured, and whence
that; then thou wouldest see well the difference between each. Whence then
is this procured. From countless tears, from widows defrauded, from orphans
despoiled; but the other from honest labor. And this table is like to a fair
and well-favored woman, needing nothing external, but having her beauty from
nature; but that to some ugly and ill-favored harlot, wearing much paint,
but not able to disguise her deformity, but the nearer she is, the more
convicted. For this too, when it is nearer to him that is at it, then shows
its ugliness more. For look not I tell thee, at the banqueters, as they come
only, but also as they go away, and then thou wilt see its ugliness. For
that, as being free, suffers them that come unto it to say nothing shameful;
but this nothing seemly, as being a harlot, and dishonored. This seeks the
profit of him that is at it, that the hurt. And one permits not to offend
God, the other permits not but that we must offend Him.

Let us go away therefore unto those men. Thence we shall learn with how many
bonds we are encompassed. Thence shall we learn to set before ourselves a
table full of countless blessings, most sweet, without cost, delivered from
care, free from envy and jeal ousy and every disease, and full of good hope,
and having its many trophies. No turmoil of soul there, no sorrow, no wrath;
all is calm, all is peace.

For tell me not of the silence of them that serve in the houses of the rich,
but of the clamor of them that dine; I mean, not that which they make one to
another (for this too is worthy of derision), but that within, that in the
soul, that brings on them a great captivity, the tumults of the thoughts,
the sleet, the darkness, the tempest, by which all things are mingled and
confused, and are like to some night battle. But not in the monks' tents are
such things as these; but great is the calm, great the quietness. And that
table is succeeded by a sleep that is like death, but this by sobriety and
wakefulness; that by punishment, this by the kingdom of heaven, and the
immortal rewards.

This then let us follow, that we may enjoy also the fruits thereof; unto
which God grant we may all attain, by the grace and love towards man of our
Lord Jesus Christ to whom be glory and might world without end. Amen.

Homily LXXI.

Matt. XXII. 34-36.

"But when the Pharisees had heard that He had put the Sadducees to silence,
they were gathered together; and one of them, which was a lawyer, asked Him
a question, tempting Him, and saying, Master, which is the great commandment
in the law?"

Again doth the evangelist express the cause, for which they ought to have
held their peace, and marks their boldness by this also. How and in what
way? Because when those others were put to silence, these again assail Him.
For when they ought even for this to hold their peace, they strive to urge
further their former endeavors, [2631] and put forward the lawyer, not
desiring to learn, but making a trial of Him, and ask, "What is the first
commandment?"

For since the first commandment was this, "Thou shalt love the Lord thy
God," thinking that He would afford them some handle, as though He would
amend it, for the sake of showing that Himself too was God, they propose the
question. What then saith Christ? Indicating from what they were led to
this; from having no charity, from pining with envy, from being seized by
jealousy, He saith, "Thou shalt love the Lord thy God. This is the first and
great commandment. [2632] And the second is like unto this, [2633] Thou
shalt love thy neighbor as thyself." [2634]

But wherefore "like unto this?" Because this makes the way for that, and by
it is again established; "For every one that doeth evil hateth the light,
neither cometh to the light;" [2635] and again, "The fool hath said in his
heart, There is no God." And what in consequence of this? "They are corrupt,
and become abominable in their ways." [2636] And again, "The love of money
is the root of all evils; which while some coveted after they have erred
from the faith;" [2637] and, "He that loveth me, will keep my
commandment." [2638]

But His commandments, and the sum of them, are, "Thou shalt love the Lord
thy God, and thy neighbor as thyself." If therefore to love God is to love
one's neighbor, "For if thou lovest me," He saith, "O Peter, feed my
sheep," [2639] but to love one's neighbor worketh a keeping of the
commandments, with reason doth He say, "On these hang all the law and the
prophets." [2640]

So therefore what He did before, this He doth here also. I mean, that both
there, when asked about the manner of the resurrection, He also taught a
resurrection, instruct ing them beyond what they inquired; and here, being
asked the first commandment, He rehearses the second also, which is not much
inferior to that (for though second, it is like that), intimating to them,
whence the question had arisen, that it was from hatred. "For charity
envieth not." [2641] By this He shows Himself to be submissive both to the
law and to the prophets.

But wherefore doth Matthew say that he asked, tempting Him, but Mark the
contrary? "For when Jesus," he saith, "saw that he answered discreetly, He
said unto him, Thou art not far from the kingdom of God." [2642]

They are not contradicting each other, but indeed fully agreeing. For he
asked indeed, tempting, at the beginning, but being benefitted by the
answer, was commended. For not at the beginning did He commend him, but when
he had said, "That to love his neighbor is more than whole burnt
sacrifices," then He saith, "Thou art not far from the kingdom;" because he
overlooked low things, and embraced the first principle of virtue. For
indeed all those are for the sake of this, as well the Sabbath as the rest.

And not even so did He make His commendation perfect, but yet deficient. For
His saying, "Thou art not far off," indicates that he is yet falling short,
that he might seek after what was deficient.

But if, when He said, "There is one God, and there is none other but He," He
commended him, wonder not, but by this too observe, how He answers according
to the opinion of them that come unto Him. For although men say ten thousand
things about Christ unworthy of His glory, yet this at any rate they will
not dare to say, that He is not God at all. Wherefore then doth He praise
him that said, that beside the Father, there is no other God?

Not excepting Himself from being God; away with the thought; but since it
was not yet time to disclose His Godhead, He suffers him to remain in the
former doctrine, and praises him for knowing well the ancient principles, so
as to make him fit for the doctrine of the New Testament, which He is
bringing in its season.

And besides, the saying, "There is one God, and there is none other but
He," both in the Old Testament and everywhere, is spoken not to the
rejection of the Son, but to make the distinction from idols. So that when
praising this man also, who had thus spoken, He praises him in this mind.

Then since He had answered, He asks also in turn, "What think ye of Christ,
whose Son is He? They say unto Him, The Son of David." [2643]

See after how many miracles, after how many signs, after how many questions,
after how great a display of His unanimity with the Father, as well in
words, as in deeds; after having praised this man that said, that there is
one God, He asks the question, that they may not be able to say, that He did
miracles indeed, yet was an adversary to the law, and a foe to God.

Therefore, after so many things, He asks these questions, secretly leading
them on to confess Him also to be God. And the disciples He asked first what
the others say, and then themselves; but these not so; for surely they would
have said a deceiver, and a wicked one, as speaking all things without fear.
So for this cause He inquires for the opinion of these men themselves.

For since He was now about to go on to His passion, He sees forth the
prophecy that plainly proclaims Him to be Lord; and not as having come to do
this without occasion, nor as having made this His aim, but from a
reasonable cause.

For having asked them first, since they answered not the truth concerning
Him (for they said He was a mere man), to overthrow their mistaken opinion,
He thus introduces David proclaiming His Godhead. For they indeed supposed
that He was a mere man, wherefore also they said, "the Son of David;" [2644]
but He to correct this brings in the prophet witnessing to His being Lord,
and the genuineness of His Sonship, and His equality in honor with His
Father.

And not even at this doth He stop, but in order to move them to fear, He
adds what followeth also, saying, "Till I make Thine enemies Thy
footstool;" [2645] that at least in this way He might gain them over.

And that they may not say, that it was in flattery he so called Him, and
that this was a human judgment, see what He saith, "How then doth David in
spirit call Him Lord?" See how submissively He introduces the sentence and
judgment concerning Himself. First, He had said, "What think ye? Whose Son
is He?" so by a question to bring them to an answer. Then since they said,
"the Son of David," He said not, "And yet David saith these things," but
again in this order of a question, "How then doth David in spirit call Him
Lord?" in order that the sayings might not give offense to them. Wherefore
neither did He say, What think ye of me, but of Christ. For this reason the
apostles also reasoned submissively, saying, "Let us speak freely of the
Patriarch David, that he is both dead and buried." [2646]

And He Himself too in like manner for this cause introduces the doctrine in
the way of question and inference, saying, "How then doth David in spirit
call Him Lord, saying, The Lord said unto my Lord, Sit Thou on my right
hand, until I make Thy foes Thy footstool;" [2647] and again, "If David then
call Him Lord, how is He then his Son," [2648] not taking away the fact that
He is his Son, away with the thought; for He would not then have reproved
Peter for this, [2649] but to correct their secret thoughts. So that when He
saith, "How is He his Son?" He meaneth this, not so as ye say. For they
said, that He is Son only, and not also Lord. And this after the testimony,
and then submissively, "If David then call Him Lord, how is He his Son?"

But, nevertheless, even when they had heard these things, they answered
nothing, for neither did they wish to learn any of the things that were
needful. Wherefore He Himself addeth and saith, that "He is his Lord." Or
rather not even this very thing doth He say without support, but having
taken the prophet with Him, because of His being exceedingly distrusted by
them, and evil reported of amongst them. To which fact we ought to have
especial regard, and if anything be said by Him that is lowly and
submissive, not to be offended, for the cause is this, with many other
things also, that He talks with them in condescension.

Wherefore now also He delivers His doctrine in the manner of question and
answer; but He darkly intimates even in this way His dignity. For it was not
as much to be called Lord of the Jews, as of David.

But mark thou also, I pray thee, how seasonable it is. For when He had said,
"There is one Lord," then He spake of Himself that He is Lord, and showed it
by prophecy, no more by His works only. And He showeth the Father Himself
taking vengeance upon them in His behalf, for He saith, "Until I make Thine
enemies Thy footstool," and great unanimity even hereby on the part of Him
that begat Him towards Himself, and honor. And upon His reasonings with them
He doth set this end high and great, and sufficient to close fast their
mouths.

For they were silent from thenceforth, not willingly, but from their having
nothing to say; and they received so deadly a blow, as no longer to dare to
attempt the same things any more. For, "no one," it is said, "durst from
that day forth ask Him any more questions." [2650]

And this was no little advantage to the multitude. [2651] Therefore also
unto them doth He henceforth direct His word, having removed the wolves, and
having repulsed their plots.

For those men gained nothing, taken captive by vainglory, and having fallen
upon this terrible passion. For terrible is this passion and many-headed,
for some set their heart upon power for the sake of this, some on wealth,
some on strength. But proceeding in order it goes on unto almsgiving also,
and fasting, and prayers, and teaching, and many are the heads of this
monster.

But to be vainglorious indeed about those other things is nothing wonderful;
but to be so about fasting and prayer, this is strange and lamentable.

But that we may not again blame only, come and let us tell the means, by
which we shall avoid this. Against whom shall we prepare to contend first,
against those that are vainglorious of money, or those of dress, or those of
places of power, or those of sciences, or those of art, or those of their
person, or those of beauty, or those of ornaments, or those of cruelty, or
those of humanity and almsgiving, or those of wickedness, or those of death,
or those after death? For indeed, as I have said, this passion hath many
links, [2652] and goes on beyond our life. For such a one, it is said, is
dead, and that he may be held in admiration, hath charged that such and such
things be done; and therefore such a one is poor, such a one rich.

For the grievous thing is this, that even of opposite things is it made up.

Against whom then shall we stand, and let ourselves in array first? For one
and the same discourse suffices not against all. Will ye then that it be
against them that are vainglorious about almsgiving?

To me at least it seems well; for exceedingly do I love this thing, and am
pained at seeing it marred, and vainglory plotting against it, like a
pandering nurse against some royal damsel. For she feeds her in deed, but
for disgrace and mischief, prostituting her and commanding her to despise
her father; but to deck herself to please unholy and often despicable men;
and invests her with such a dress, as strangers wish, disgraceful, and
dishonorable, not such as the father.

Come now, then, let us take our aim against these; and let there be an
almsgiving made in abundance for display to the multitude. Surely then,
first vainglory leads her out of her Father's chamber. And whereas her
Father requires not to appear so much as to the left hand, [2653] she
displays her to the slaves, and to the vulgar, that have not even known her.

Seest thou a harlot, and pander, casting her into the love of foolish men,
that according as they require, so she may order herself? Dost thou desire
to see how it renders such a soul not a harlot only, but insane also?

Mark then her mind. For when she lets go heaven and runs after fugitives and
menial slaves, pursuing through streets and lanes them that hate her, the
ugly and deformed, them that are not willing so much as to look at her, them
that, when she burns with love towards them, hate her, what can be more
insane than this? For no one do the multitude hate so much, as those that
want the glory they have to bestow. Countless accusations at least do they
frame against them, and the result is the same, as if any one were to bring
down a virgin daughter of the king from the royal throne, and to require her
to prostitute herself to gladiators, who abhorred her. These then, as much
as thou pursuest them, so much do they turn away from thee; but God, if thou
seek the glory that cometh from Him, so much the more both draws thee unto
Himself, and commends thee, and great is the reward He renders unto thee.

But if thou art minded in another way also to discern the mischief thereof,
when thou givest for display and ostentation, consider how great the sorrow
that then comes upon thee, and how continual the desponding, while Christ's
voice is heard in thine ears, saying, [2654] "Thou hast lost all thy
reward." For in every matter indeed vainglory is a bad thing, yet most of
all in beneficence, for it is the utmost cruelty, making a show of the
calamities of others, and all but upbraiding those in poverty. For if to
mention one's own good actions is to upbraid, what dost thou think it is to
publish them even to many others.

How then shall we escape the danger? If we learn how to give alms, if we see
after whose good report we are to seek. For tell me, who has the skill of
almsgiving? Plainly, it is God, who hath made known the thing, who best of
all knows it, and practises it without limit. What then? If thou art
learning to be a wrestler, to whom dost thou look? or to whom dost thou
display thy doings in the wrestling school, to the seller of herbs, and of
fish, or to the trainer? And yet they are many, and he is one. What then, if
while he admires thee, others deride thee, wilt thou not with him deride
them?

What, if thou art learning to box, wilt thou not look in like manner to him
who knows how to teach this? And if thou art practising oratory, wilt thou
not accept the praise of the teacher of rhetoric, and despise the rest.

How then is it other than absurd, in other arts to look to the teacher only,
but here to do the contrary? although the loss be not equal. For there, if
you wrestle according to the opinion of the multitude, and not that of the
teacher, the loss is in the wrestling; but here it is in eternal life. Thou
art become like to God in giving alms; be thou then like Him in not making a
display. For even He said, when healing, that they should tell no man.

But dost thou desire to be called merciful amongst men? And what is the
gain? The gain is nothing; but the loss infinite. For these very persons,
whom thou callest to be witnesses, become robbers of thy treasures that are
in the heavens; or rather not these, but ourselves, who spoil our own
possessions, and scatter what we have laid up above.

O new calamity! this strange passion. Where moth corrupteth not, nor thief
breaketh through, vainglory scattereth. This is the moth of those treasures
there; this the thief of our wealth in heaven; this steals away the riches
that cannot be spoiled; this mars and corrupts all. For because the devil
saw that that place is impregnable to thieves and to the worm, and the other
plots against them, he by vainglory steals away the wealth.

But dost thou desire glory? Doth not then that suffice thee which is given
by the receiver himself, that from our gracious God, but dost thou set thine
heart on that from men also? Take heed, lest thou undergo the contrary, lest
some condemn thee as not showing mercy, but making a display, and seeking
honor, as making a show of the calamities of others.

For indeed the showing of mercy is a mystery. Shut therefore the doors, that
none may see what it is not pious to display. For our mysteries too are
above all things, a showing of God's mercy and loving-kindness. According to
His great mercy, He had mercy on us being disobedient.

And the first prayer too is full of mercy, when we entreat for the
energumens; and the second again, for others under penance seeking for much
mercy; and the third also for ourselves, and this puts forward the innocent
children of the people entreating God for mercy. For since we condemn
ourselves for sins, for them that have sinned much and deserve to be blamed
we ourselves cry; but for ourselves the children; for the imitators of whose
simplicity the kingdom of heaven is reserved. For this image shows this,
that they who are like those children, lowly and simple, these above all men
are able to deliver the guilty by their prayers.

But the mystery itself, of how much mercy, of how much love to man it is
full, the initiated know.

Do thou then, when according to thy power thou art showing mercy to a man,
shut the doors, let the object of thy mercy see it only; but if it be
possible, not even he. But if thou set them open, thou art profanely
exposing thy mystery.

Consider that the very person, whose praise thou seekest, even himself will
condemn thee; and if he be a friend, will accuse thee to himself; but if an
enemy, he will deride thee unto others also. And thou wilt undergo the
opposite of what thou desirest. For thou indeed desirest that he should call
thee the merciful man; but he will not call thee this, but the vainglorious,
the man-pleaser, and other names far more grievous than these.

But if thou shouldest hide it, he will call thee all that is opposite to
this; the merciful, the kind. For God suffers it not to be hidden; but if
thou conceal it, the other will make it known, and greater will be the
admiration, and more abundant the gain. So that even for this very object of
being glorified, to make a display is against us; for with respect to the
thing unto which we most hasten and press, as to this most especially is
this thing against us. For so far from obtaining the credit of being
merciful, we obtain even the contrary, and besides this, great is the loss
we undergo.

For every motive then let us abstain from this, and set our love on God's
praise alone. For thus shall we both attain to honor here, and enjoy the
eternal blessings, by the grace and love towards man of our Lord Jesus
Christ, to whom be glory and might world without end. Amen.

Footnotes

[2631] epagōnzontai to protroi.
[2632] [R.V., following a different reading, "great and first."]
[2633] [The text varies from the received slightly, as well as from the
reading accepted in the R.V.'R.]
[2634] Matt. xxii. 37-39.
[2635] John iii. 20.
[2636] Ps. liii. 1.
[2637] 1 Tim. vi. 10.
[2638] John xiv. 15. [The paraphrase given above confirms the rendering of
the R.V., "If ye love me, ye will keep my commandments."'R.]
[2639] John xxi. 16, 17.
[2640] Matt. xxii. 40.
[2641] 1 Cor. xiii. 4.
[2642] Mark xii. 34.
[2643] Matt. xxii. 42. [R.V., "the Christ."]
[2644] It may be in this view that it is said of St. Paul, immediately on
his conversion, that "he preached Christ in the synagogues, that He is the
Son of God." Acts ix. 20.
[2645] Matt. xxii. 43. [The form is that of the received text. R.V.,
following strongly preponderant authority, "underneath thy feet."'R.]
[2646] Acts ii. 29.
[2647] Matt. xxii. 44.
[2648] Matt. xxii. 45.
[2649] For being unwilling to admit what belonged to His Humanity; Matt.
xvi. 22, 23.
[2650] Matt. xxii. 46.
[2651] See the parallel place, Mark xii. 37, where it is added, "The common
people heard Him gladly." [R.V., margin, "or, the great multitude," etc.]
[2652] plektna.
[2653] Matt. vi. 3.
[2654] Matt. vi. 1.
.

Homily LXXII.

Matt. XXIII. 1-3.

"Then spake Jesus to the multitudes and to His disciples, saying, The
Scribes and the Pharisees sit in Moses' seat: all therefore whatsoever they
bid you do, that do; [2655] but do not after their works."

Then. When? When He had said these things, when He had stopped their mouths;
when He had brought them that they should no more dare to tempt Him; when He
had shown their state incurable.

And since He had made mention of "the Lord" and "my Lord," [2656] He recurs
again to the law. And yet the law said nothing of this kind, but, "The Lord
thy God is one Lord." [2657] But Scripture calls the whole Old Testament the
law.

But these things He saith, showing by all things His full agreement with Him
that begat Him. For if He were opposed, He would have said the opposite
about the law; but now He commands so great reverence to be shown towards
it, that, even when they that teach it are depraved, He charges them to hold
to it.

But here He is discoursing about their life and morals, since this was
chiefly the cause of their unbelief, their depraved life, and the love of
glory. To amend therefore His hearers; that which in the first place most
contributes to salvation, not to despise our teachers, neither to rise up
against our priests, this doth He command with superabundant earnestness.
But He does not only command it, but also Himself doth it. For though they
were depraved, He doth not depose them from their dignity; to them rendering
their condemnation heavier, and to His disciples leaving no cloke for
disobedience.

I mean, that lest any one should say, that because my teacher is bad,
therefore am I become more remiss, He takes away even this pretext. So much
at any rate did He establish their authority, although they were wicked men,
as even after so heavy an accusation to say, "All whatsoever they command
you to do, do." For they speak not their own words, but God's, what He
appointed for laws by Moses. And mark how much honor He showed towards
Moses, again showing His agreement with the Old Testament; since indeed even
by this doth He make them objects of reverence. "For they sit," He saith,
"on Moses' seat." For because He was not able to make them out worthy of
credit by their life, He doth it from the grounds that were open to Him,
from their seat, and their succession from him. But when thou hearest all,
do not understand all the law, as, for instance, the ordinances about meats,
those about sacrifices, and the like; for how was He to say so of these
things, which He had taken away beforehand? but He meant all things that
correct the moral principle, and amend the disposition, and agree with the
laws of the New Testament, and suffer them not any more to be under the yoke
of the law.

Wherefore then doth He give these things divine authority, not from the law
of grace, but from Moses? Because it was not yet time, before the
crucifixion, for these things to be plainly declared.

But to me He seems, in addition to what has been said, to be providing for
another object, in saying these things. For since He was on the point of
accusing them, that He might not seem in the sight of the foolish to set His
heart on this authority of theirs, or for enmity to be doing these things,
first He removed this thought, and having set himself clear from suspicion,
then begins His accusation. And for what intent doth He convict them, and
run out into a long discourse against them? To set the multitude on their
guard, so that they might not fall into the same sins. For neither is
dissuading like pointing out those that have offended; much as recommending
what is right, is not like bringing forward those that have done well. For
this cause also He is beforehand in saying, "Do not after their works." For,
lest they should suppose, because of their listening to them, they ought
also to imitate them, He uses this means of correction, and makes what seems
to be their dignity a charge against them. For what can be more wretched
than a teacher, when the preservation of his disciples is, not to give heed
to his life? So that what seemeth to be their dignity is a most heavy charge
against them, when they are shown to live such a life, as they that imitate
are ruined.

For this cause He also falls upon His accusations against them, but not for
this only, but that He might show, that both their former unbelief wherewith
they had not believed, and the crucifixion after this, which they dared to
perpetrate, were not a charge against Him who was crucified and disbelieved,
but against their perverseness.

But see whence He begins, and whence He aggravates His blame of them. "For
they say," He saith, "and do not." For every one is worthy of blame in
transgressing the law, but especially he that bears the authority of
teaching, for doubly and triply doth he deserve to be condemned. For one
cause, because he transgresses; for another, that as he ought to amend
others, and then halteth, he is worthy of a double punishment, because of
his dignity; and in the third place, that he even corrupts the more, as
committing such transgression in a teacher's place.

And together with these He mentions also another charge against them, that
they are harsh to those accountable to them.

"For they bind heavy burdens, and grievous to be borne, and lay them on
men's shoulders, but they will not move them with their finger." [2658] He
mentions here a twofold wickedness, their requiring great and extreme
strictness of life, without any indulgence, from those over whom they rule,
and their allowing to themselves great security; the opposite to which the
truly good ruler ought to hold; in what concerns himself, to be an
unpardoning and severe judge, but in the matters of those whom he rules, to
be gentle and ready to make allowances; the contrary to which was the
conduct of these men.

2. For such are all they who practise self restraint in mere words,
unpardoning and grievous to bear as having no experience of the difficulty
in actions. And this itself too is no small fault, and in no ordinary way
increases the former charge.

But do thou mark, I pray thee, how He aggravates this accusation also. For
He did not say, "they cannot," but, "they will not." And He did not say, "to
bear," but, "to move with a finger," that is, not even to come near them,
nor to touch them.

But wherein are they earnest, and vigorous? In the things forbidden. For,
"all their works they do," He saith, "to be seen of men." [2659] These
things He saith, accusing them in respect of vainglory, which kind of thing
was their ruin. For the things before were signs of harshness and
remissness, but these of the mad desire of glory. This drew them off from
God, this caused them to strive before other spectators, and ruined them.
For whatever kind of spectators any one may have, since it hath become his
study to please these, such also are the contests he exhibits. And he that
wrestles among the noble, such also are the conflicts he takes in hand, but
he among the cold and supine, himself also becomes more remiss. For
instance, hath any one a beholder that delights in ridicule? he himself too
becomes a mover of ridicule, that he may delight the spectator: hath another
one who is earnest minded, and practises self-government? he endeavors
himself to be such as he is, since such is the disposition of him who
praises him.

But see again that here too the charge is with aggravation. For neither is
it that they do some things in this way, some in another way, but all things
absolutely this way.

Then, having blamed them for vainglory, He shows that it is not even about
great and necessary things they are vainglorious (for neither had they
these, but were destitute of good works), but for things without warmth or
worth, and such as were certain proofs of their baseness, the phylacteries,
the borders; of their garments. "For they make broad their phylacteries," He
saith, "and enlarge the borders of their garments." [2660]

And what are these phylacteries, and these borders? Since they were
continually forgetting God's benefits, He commanded His marvellous works to
be inscribed on little tablets, and that these should be suspended from
their hands (wherefore also He said, "They shall be immoveable in thine
eyes"), [2661] which they called phylacteries; as many of our women now wear
Gospels hung from their necks. And in order that by another thing again they
may be reminded, like as many often do, binding round their finger with a
piece of linen or a thread, as being likely to forget, this God enjoined
them as children to do, "to sew a ribbon of blue on their garments, upon the
fringe that hung round their feet, that they might look at it, and remember
the commandments;" [2662] and they were called "borders."

In these things then they were diligent, making wide the strips of the
tablets, and enlarging the borders of their garments; which was a sign of
the most extreme vanity. For wherefore art thou vainglorious, and dost make
these wide? what, is this thy good work? what doth it profit thee at all, if
thou gain not the good results from them. For God seeks not the enlarging of
these and making them wide, but our remembering His benefits. But if for
almsgiving and prayer, although they be attended with labor, and be good
deeds on our parts, we must not seek vainglory, how dost thou, O Jew, pride
thyself in these things, which most of all convict thy remissness.

But they not in these only, but in other little things, suffered from this
disease.

For, "they love," He saith, "the uppermost rooms [2663] at feasts, and the
chief seats in the synagogues, and greetings in the markets, and to be
called of men, Rabbi." [2664] For these things, although one may think them
small, yet are they a cause of great evils. These things have overthrown
both cities and churches.

And it comes upon me now even to weep, when I hear of the first seats, and
the greetings, and consider how many ills were hence engendered to the
churches of God, which it is not necessary to publish to you now; nay rather
as many as are aged men do not even need to learn these things from us.
[2665]

But mark thou, I pray thee, how vainglory prevailed; when they were
commanded not to be vainglorious, even in the synagogues, where they had
entered to discipline others.

For to have this feeling at feasts, to howsoever great a degree, doth not
seem to be so dreadful a thing; although even there the teachers ought to be
held in reverence, and not in the church only, but everywhere. And like as a
man, wherever he may appear, is manifestly distinguished from the brutes; so
also ought the teacher, both speaking and holding his peace, and dining, and
doing whatever it may be, to be distinguished as well by his gait, as by his
look, and by his garb, and by all things generally. But they were on every
account objects of ridicule, and in every respect disgraced themselves,
making it their study to follow what they ought to flee. For they love them,
it is said; but if the loving them be a matter of blame, what a thing must
the doing them be; and to hunt and strive after them, how great an evil.

3. The other things then He carried no further than to accuse them, as being
small and trifling, and as though His disciples needed not at all to be
corrected about these matters; but what was a cause of all the evils, even
ambition, and the violent seizing of the teacher's chair, this He brings
forward, and corrects with diligence, touching this vehemently and earnestly
charging them.

For what saith He? "But be not ye called Rabbi." Then follows the cause
also; "For one is your master, and all ye are brethren;" [2666] and one hath
nothing more than another, in respect of his knowing nothing from himself.
Wherefore Paul also saith, "For who is Paul, and who is Apollos, but
ministers?" [2667] He said not masters. And again, "Call not, father,"
[2668] not that they should not call, but they may know whom they ought to
call Father, in the highest sense. For like as the master is not a master
principally; so neither is the father. For He is cause of all, both of the
masters, and of the fathers.

And again He adds, "Neither be ye called guides, for one is your guide, even
Christ;" [2669] and He said not, I. For like as above He said, "What think
ye of Christ?" [2670] and He said not, "of me," so here too.

But I should be glad to ask here, what they would say, who are repeatedly
applying the term one, one, to the Father alone, to the rejection of the
Only-begotten. Is the Father guide? All would declare it, and none would
gainsay it. And yet "one," He saith, "is your guide, even Christ." For like
as Christ, being called the one guide, casts not out the Father from being
guide; even so the Father, being called Master, doth not cast out the Son
from being Master. For the expression, one, one, is spoken in
contradistinction to men, and the rest of the creation.

Having warned them therefore against this grievous pest, and amended them,
He instructs also how they may escape it; by humility. Wherefore He adds
also, "He that is greatest among you shall be your servant. For whosoever
shall exalt himself shall be abased, and whosoever shall abase himself shall
be exalted." [2671]

For nothing is equal to the practice of modesty, wherefore He is continually
reminding them of this virtue, both when He brought the children into the
midst, and now. And, when on the mount, beginning the beatitudes, He began
from hence. And in this place, He plucks it up by the roots hereby, saying,
"He that abaseth himself shall be exalted."

Seest thou how He draws off the hearer right over to the contrary thing. For
not only doth He forbid him to set his heart upon the first place, but
requires him to follow after the last. For so shalt thou obtain thy desire,
He saith. Wherefore he that pursues his desire for the first, must follow
after the last place. "For he that abaseth himself shall be exalted."

And where shall we find this humility? Will ye that we go again to the city
of virtue, the tents of the holy men, the mountains, I mean, and the groves?
For there too shall we see this height of humility.

For men, some illustrious from their rank in the world, some from their
wealth, in every way put themselves down, by their vesture, by their
dwelling, by those to whom they minister; and, as in written characters,
they throughout all things inscribe humility.

And the things that are incentives of arrogance, as to dress well, and to
build houses splendidly, and to have many servants, things which often drive
men even against their will to arrogance; these are all taken away. For they
themselves light their fire, they themselves cleave the logs, themselves
cook, themselves minister to those that come there.

No one can be heard insulting there, nor seen insulted, nor commanded, nor
giving commands; but all are devoted to those that are waited on, and every
one washes the strangers' feet, and there is much contention about this. And
he doeth it, not inquiring who it is, neither if he be a slave, nor if he be
free; but in the case of every one fulfills this service. No man there is
great nor mean. What then? Is there confusion? Far from it, but the highest
order. For if any one be mean, he that is great seeth not this, but hath
accounted himself again to be inferior even to him, and so becomes great.

There is one table for all, both for them that are served, and for them that
serve; the same food, the same clothes, the same dwellings, the same manner
of life. He is great there, who eagerly seizes the mean task. There is not
mine and thine, but this expression is exterminated, that is a cause of
countless wars.

4. And why dost thou marvel, if there be one manner of life and table and
dress for all, since indeed there is even one soul to all, not in substance
only (for this is with all men also), but in love? how then should it ever
be lifted up itself against itself? There is no wealth and poverty there,
honor and dishonor; how then should haughtiness and arrogance find an
entrance? For they are indeed little and great in respect of their virtue;
but, as I have said, no one seeth this. He that is little, feels not pain,
as despised; for neither is there any one to despise him; and should any one
spurn him, this above all are they taught, to be despised, to be spurned, to
be set at nought, in word and in deed. And with the poor and maimed do they
associate, and their tables are full of these guests; so that for this are
they worthy of the heavens. And one tends the wounds of the mutilated,
another leads the blind by the hand, a third bears him that is lamed of his
leg.

There is no multitude of flatterers or parasites there; or rather they know
not even what flattery is; whence then could they be lifted up at any time?
For there is great equality amongst them, wherefore also there is much
facility for virtue.

For by these are they of an inferior sort better instructed, than if they
were compelled to give up the first place to them.

For like as the impetuous man derives instruction from him that is smitten,
and submits to it; so the ambitious from him that claims not glory, but
despises it. This they do there abundantly, and as the strife is great with
us to obtain the first place, so great is it with them not to obtain it, but
utterly to refuse it; and great is their earnest desire who shall have the
advantage in honoring, not in being honored.

And besides, even their very employments persuade them to practise
moderation, and not to be high-swollen. For who, I pray thee, digging in the
earth, and watering, and planting, or making baskets, or weaving sackcloth,
or practising any other handy works, will ever be proud? Who dwelling in
poverty and wrestling with hunger, will ever be sick of this disease? There
is not one. Therefore humility is easy to them. And like as here, it is a
hard thing to be lowly minded, for the multitude of them who applaud and
admire us, so there it is exceedingly easy.

And that man gives heed only to the wilderness, and sees birds flying, and
trees waving, and a breeze blowing, and streams rushing through glens.
Whence then should he be lifted up who dwells in solitude so great?

Not however that therefore we have from this an excuse, in that we are proud
when living in the midst of men. For surely Abraham, when amidst Canaanites,
said, "I am but dust and ashes;" [2672] and David, when in the midst of
camps, [2673] "I am a worm, and no man;" [2674] and the apostle, in the
midst of the world, "I am not meet to be called an apostle." [2675] What
comfort shall we have then; what plea, when even, having such great
examples, we do not practise moderation? For even as they are worthy of
countless crowns, having been the first that went the way of virtue, even so
are we deserving of countless punishments, who not even after those that are
departed, and are set before us in books, no nor even after these that are
living, and held in admiration through their deeds, are drawn on to the like
emulation.

For what couldest thou say, for not being amended? Art thou ignorant of
letters, and hast not looked into the Scriptures that thou mightest learn
the virtues of them of old? To say the truth, this is itself blameworthy,
when the church is constantly standing open, not to enter in, and partake of
those sacred streams.

However, although thou know not the departed by the Scriptures, these living
men thou oughtest to see. But is there no one to lead thee? Come to me, and
I will show thee the places of refuge of these holy men; come and learn thou
of them something useful. Shining lamps are these in every part of the
earth; as walls are they set about the cities. For this cause have they
occupied the deserts, that they may instruct thee to despise the tumults in
the midst of the world.

For they, as being strong, are able even in the midst of the raging of the
waters to enjoy a calm; but thou, who art leaky on every side, hast need of
tranquility, and to take breath a little, after the successive waves. Go
then there continually, that, having purged away the abiding stain by their
prayers and admonitions, thou mayest both pass in the best manner the
present life, and attain unto the good things to come, by the grace and love
towards man of our Lord Jesus Christ, by whom and with whom, be unto the
Father, together with the Holy Ghost, glory, might, honor, now and ever, and
world without end. Amen.

Footnotes

[2655] [The Greek text in this clause differs somewhat both from the
received and from that followed in the R.V.'R.]
[2656] [kurou ka kurou, referring to the two uses of the word in the Old
Testament passage cited in Matt. xxii. 44, but not in precise terms.'R.]
[2657] Deut. vi. 4.
[2658] Matt. xxiii. 4. ["For," as in rec. text.]
[2659] Matt. xxiii. 5.
[2660] Matt. xxiii. 5.
[2661] Deut. vi. 8; so LXX. A.V. "as frontlets between."
[2662] Numb. xv. 38, 39. [The passage is freely given from the LXX.]
[2663] [R.V., "the chief place."]
[2664] [With the oldest New Testament mss. the word "Rabbi" is not
repeated.'R.]
[2665] This passage has afforded grounds for a conjecture as to the date of
the Homily, but the language is too general to prove anything; see
Montfaucon's Preface.
[2666] Matt. xxiii. 8.
[2667] 1 Cor. iii. 5.
[2668] Matt. xxiii. 9.
[2669] Matt. xxiii. 10. [The word kathēgēts is rendered "Master" in our
English versions, but "guide" is more literal; "the Christ" (R.V.), is
preferable, especially in view of the context here.'R.]
[2670] Matt. xxii. 42. [R.V., "the Christ."]
[2671] Matt. xxiii. 11, 12. [R.V., "humbled," and "humble." The A.V. here
uses both "abase" and "humble."'R.]
[2672] Gen. xviii. 27.
[2673] Or, "courts." [stratopdoi; in earlier Greek "camps," but in Byzantine
Greek applied to the suite of the Emperor.'R.]
[2674] Ps. xxii. 6.
[2675] 1 Cor. xv. 9.
.

Homily LXXIII.

After this, next He derides them for gluttony: and the grievous thing was,
that not from rich men's goods, but from the poor they indulged their own
belly, and aggravated their poverty, which they should have relieved. For
neither did they merely eat, but devoured.

Moreover also the manner of their overreaching was yet more grievous, "for a
pretense making long prayers."

For every one is worthy of vengeance who doeth any evil thing; but he that
is deriving even the reason for so doing from godliness, and is using this
cloke for his wickedness, is justly liable to a far more grievous
punishment. And wherefore did He not depose them? Because the time suffered
it not as yet. So therefore He lets them alone for a time, but by His
sayings, He secures that the people be not deceived, lest, through the
dignity of those men, they be drawn on to the same emulation.

For as He had said, "Whatsoever they bid you do, that do;" He shows how many
things they do amiss, lest from thence He should be supposed amongst the
unwise to commit all to them.

"Woe unto you, for ye shut up the kingdom against men; for ye neither go in
yourselves, neither suffer ye them that are entering to go in." [2677] But
if to profit no one be a charge against a man, even to hurt and hinder, what
plea hath that? But what means, "them that are entering in?" Them that are
fit for it. For when they were to lay injunctions on others, they used to
make the burdens intolerable, but when they themselves were to do any of the
things required, on the contrary, so far from doing anything, they went much
beyond this in wickedness, they even used to corrupt others. These are they
that are called pests, [2678] who make their employment the ruin of others,
standing right contrary to teachers. For if it be the part of a teacher to
save that which is perishing, to destroy that which is on the point of being
saved is that of a destroyer.

After this, again another charge: "Ye compass sea and land to make one
proselyte, and when he is made, ye make him twofold more the child of hell
than yourselves;" [2679] that is, not even the fact that hardly ye have
taken him, and with endless toils, induces you to be sparing towards him,
although of the things we have hardly acquired, we are more sparing, but you
not even this renders more gentle.

Here He lays to their charge two things; one, that they are unprofitable for
the salvation of the many, and need much toil in order to win over even one;
another, that they were remiss in the preservation of him whom they had
gained, or rather that they were not only careless, but even traitors, by
their wickedness in their life corrupting him, and making him worse. For
when the disciple sees his teachers to be such as these, he becomes worse
than they. For he stops not at his teacher's wickedness; but as when his
teacher is virtuous, he imitates him, so when he is bad, he even goes beyond
him, by reason of our proneness to what is evil.

And He calls him "a child of hell," that is, a very hell. And He said
"twofold more than you," that He might both alarm those, and make these feel
the more severely, because they are teachers of wickedness. And not this
only, but because they labor to instill into their disciples a greater
wickedness, hardening them to a much greater depravity than they have, and
this is above all a mark of a depraved soul.

Then He derides them for folly also, because they bade them disregard the
greater commandments. And yet before He had said the opposite, that "they
bind heavy burdens, and grievous to be borne." But these things too they did
again and were doing everything for the corruption of those who were subject
to them, in little things requiring strictness, and despising the great.

"For ye pay tithe," He saith, "of mint and anise, and have omitted [2680]
the weightier matters of the law, judgment, and mercy, and faith. These
ought ye to have done, and not to leave the others undone." [2681]

Here then He naturally saith it, where it is tithe and almsgiving, for what
doth it hurt to give alms? But not to keep the law; for neither doth it say
thus. Therefore here indeed He saith, "These ought ye to have done;" but
where He is speaking about clean and unclean, He no longer adds this, but
makes a distinction, and shows that the inward purity is necessarily
followed by the outward, but the converse is no longer so.

For where there is a plea of love to man, He passes it over lightly, for
this very reason, and because it was not yet time expressly and plainly to
revoke the things of the law. But where it is an observance of bodily
purification, He overthrows it more plainly.

So, therefore, while with respect to alms He saith, "These ought ye to have
done, and not to leave the others undone," touching purifications He speaks
not on this wise, but what? "Ye make clean," He saith, "the outside of the
cup and the platter, but within they are full of extortion, and injustice.
Cleanse that which is within the cup, that the outside may be clean also."
[2682] And He took it from a thing confessed and manifest, from a cup and
platter.

2. Then, to show that there is no harm arising from despising bodily
cleansings, but very great vengeance from not regarding the purifications of
the soul, which is virtue, He called these "a gnat," for they are small and
nothing, but those other a camel, for they were beyond what men could bear.
Wherefore also He saith, "Straining at the gnat, and swallowing the
camel." [2683] For indeed the one were enacted for the sake of the other, I
mean of mercy and judgment; so that not even then did they profit being done
alone. For whereas the little things were mentioned for the sake of the
great, and after that these last were neglected, and labor was spent on
those alone, nothing was gained even then by this. For the greater followed
not the lesser, but the lesser were sure to follow these greater.

But these things He saith to show, that even before grace was come, these
were not among the principal things, or amongst those upon which men should
spend their labor, but the matters required were different. But if before
the grace they were so, much more when high commandments had come, were
these things unprofitable, and it was not meet to practise them at all.

In every case then is vice a grievous thing, but especially when it does not
so much as think it needs amendment; and it is yet more grievous, when it
thinks itself sufficient even to amend others; to express which Christ calls
them "blind guides." For if for a blind man not to think he needs a guide be
extreme misery and wretchedness; when he wishes himself to guide others, see
to what a gulf it leads.

But these things He said, by all intimating their mad desire of glory, and
their exceeding frenzy concerning this pest. For this became a cause to them
of all their evils, namely, that they did all things for display. This both
led them away from the faith, and caused them to neglect what really is
virtue, and induced them to busy themselves about bodily purifyings only,
neglecting the purifications of the soul. So therefore to lead them into
what really is virtue, and to the purifyings of the soul, He makes mention
of mercy, and judgment, and faith. For these are the things that comprise
our life, these are what purify the soul, justice, love to man, truth; the
one inclining us to pardon [2684] and not suffering us to be excessively
severe and unforgiving to them that sin (for then shall we gain doubly, both
becoming kind to man, and hence meeting also ourselves with much kindness
from the God of all), and causing us both to sympathize with them that are
despitefully entreated, and to assist them; the other not suffering them to
be deceitful, and crafty.

But neither when He saith, "These ought ye to have done, and not to leave
the others undone," doth He say it as introducing a legal observance; away
with the thought; [2685] neither with regard to the platter and the cup,
when He said, "Cleanse that which is within the cup and platter, that the
outside of them may be clean also," doth He bring us unto the old regard for
little things, but on the contrary indeed, He doth all things to show it to
be superfluous. For He said not, Cleanse the outside of them also, but that
which is within, and the outside is sure to follow.

And besides, neither is it concerning a cup and platter he is speaking, but
of soul and body, by the outside meaning the body, by the inside the soul.
But if with regard to the platter there be need of that which is within much
more with regard to thee.

But ye do the contrary, saith He, observing things trifling and external, ye
neglect what are great and inward: whence very great mischief arises, for
that thinking ye have duly performed all, ye despise the other things; and
despising them, ye do not so much as strive or attempt to perform them.

After this, He again derides them for vainglory, calling them "whited
sepulchers," [2686] and unto all adding, "ye hypocrites;" which thing is the
cause of all their evils, and the origin of their ruin. And He did not
merely call them whited sepulchers, but said, that they were full of
uncleanness and hypocrisy. And these things He spake, indicating the cause
wherefore they did not believe, because they were full of hypocrisy and
iniquity.

But these things not Christ only, but the prophets also constantly lay to
their charge, that they spoil, that their rulers judge not according to the
rule of justice, and every where you may find the sacrifices indeed refused,
but these things required. So that there is nothing strange, nothing new,
neither in the lawgiving, nor in the accusation, nay not even in the
comparison of the sepulchre. For the prophet makes mention thereof, neither
did he call them merely a sepulchre, "but their throat an open sepulchre."
[2687]

Such are many men now also, decking themselves indeed outwardly, but full of
iniquity within. For now too there is many a mode, and many a care for
outward purifications, but of those in the soul not so much as one. But if
indeed any one should tear open each man's conscience, many worms and much
corruption would he find, and an ill savor beyond utterance; unreasonable
and wicked lusts I mean, which are more unclean than worms.

3. But that "they" should be such persons is not "so" dreadful a thing
(although it be dreadful), but that "you," that have been counted worthy to
become temples of God, should of a sudden have become sepulchers, having as
much ill savor, this is extreme wretchedness. He in whom Christ dwells, and
the Holy Spirit hath worked, and such great mysteries, that this man should
be a sepulchre, what wretchedness is this? What mournings and lamentations
doth this call for, when the members of Christ have become a tomb of
uncleanness? Consider how thou wast born, of what things thou hast been
counted worthy, what manner of garment thou hast received, how thou wast
built a temple without a breach! how fair! not adorned with gold, neither
with pearls, but with the spirit that is more precious than these.

Consider that no sepulchre is made in a city, so then neither shalt thou be
able to appear in the city above. For if here this is forbidden, much more
there. Or rather even here thou art an object of scorn to all, bearing about
a dead soul, and not to be scorned only, but also to be shunned. For tell
me, if any one were to go round, bearing about a dead body, would not all
have rushed away? would not all have fled? Think this now likewise. For thou
goest about, bearing a spectacle far more grievous than this, a soul
deadened by sins, a soul paralyzed.

Who now will pity such a one? For when thou dost not pity thine own soul,
how shall another pity him that is so cruel, such an enemy to himself?
[2688] If any one, where thou didst sleep and eat, had buried a dead body,
what wouldest thou not have done? but thou art burying a dead soul, not
where thou dinest, nor where thou sleepest, but in the members of Christ:
and art thou not afraid lest a thousand lightnings and thunderbolts be
hurled from above upon thine head?

And how dost thou even dare to set foot in the churches of God, and in holy
temples, having within thee the savor of so much abomination? For if one
bearing a dead body into the king's courts and burying it would have
suffered the utmost punishment, thou setting thy foot in the sacred courts,
and filling the house with so much ill savor, consider what a punishment
thou wilt undergo.

Imitate that harlot who anointed with ointment the feet of Christ, and
filled the whole house with the odor, the opposite to which thou doest to
His house! For what though thou be not sensible of the ill savor? For this
most of all is the grievous part of the disease; wherefore also thou art
incurably diseased, and more grievously than they that are maimed in their
bodies, and become fetid. For that disease indeed is both felt by the sick
and is without any blame, nay even is deserving of pity; but this of hatred
and punishment.

Since then both in this respect it is more grievous, and from the sick not
being sensi ble of it as he ought to be; come, give thyself to my words,
that I may teach thee plainly the mischief of it.

But first listen to what thou sayest in the Psalm, "Let my prayer be set
forth in Thy sight as incense." [2689] When then not incense, but a stinking
smoke arises from thee, and from thy deeds, what punishment dost thou not
deserve to undergo?

What then is the stinking smoke? Many come in gazing about at the beauty of
women; others curious about the blooming youth of boys. After this, dost
thou not marvel, how bolts are not launched, and all things are not plucked
up from their foundations? For worthy both of thunderbolts and hell are the
things that are done; but God, who is long-suffering, and of great mercy,
forbears awhile His wrath, calling thee to repentance and amendment.

What doest thou, O man? Art thou curiously looking after women's beauty, and
dost thou not shudder at thus doing despite unto the temple of God? Doth the
church seem to thee a brothel, and less honorable than the market-place. For
in a market-place indeed thou art afraid and ashamed to appear to be looking
after any woman, but in God's temple, when God Himself is discoursing unto
thee, and threatening about these things, thou art committing whoredom and
adultery at the very time in which thou art being told not to do this. And
dost thou not shudder, nor stand amazed?

These things do the spectacles of wantonness teach you, the pest that is so
hard to put down, the deleterious sorceries, the grievous snares of the
thoughtless, the pleasurable destruction of the unchaste.

It were better for such men to be blind; it were better to be diseased, than
to abuse thine eyes for these purposes.

It were meet indeed that ye had within you the wall to part you from the
women; but since ye are not so minded, our fathers thought it necessary by
these boards [2691] to wall you off; since I hear from the elder ones, that
of old there were not so much as these partitions; "For in Christ Jesus
there is neither male nor female." [2692] And in the apostle's time also
both men and women were together. Because the men were men, and the women
women, but now altogether the contrary; the women have urged themselves into
the manners of courtezans, but the men are in no better state than frantic
horses.

Heard ye not, that the men and women were gathered together in the upper
room, and that congregation was worthy of the heavens? And very reasonably.
For even women then practised much self-denial, and the men gravity and
chastity. Hear, for instance, the seller of purple saying, "If ye have
judged me to be faithful to the Lord, come in, and abide with me." [2693]
Hear the women, who went about with the apostles, having taken unto
themselves manly courage, Priscilla, Persis, and the rest; from whom our
present women are as far removed as our men from their men.

4. For then indeed even travelling into far countries women brought not on
themselves evil report; but now even though brought up in a chamber, they
hardly escape this suspicion. But these things arise from their decking of
themselves, and their luxury. Then the business of those women was to spread
the word; but now to appear beauteous, and fair, and comely in countenance.
This is glory to them, this salvation; but of lofty and great works they do
not even dream.

What woman exerts herself to make her husband better? what man hath taken to
himself this care to amend his wife? There is not one: but the woman's whole
study is upon the care of ornaments of gold, and raiment, and the other
adornments of the person, and how to increase their substance; but the
man's both this, and others more than this, all however worldly.

Who, when about to marry, inquires about the disposition and nurture of the
damsel? No one; but straightway about money, and possessions, and measures
of property of various and different kinds; like as if he were about to buy
something, or to settle some common contract.

Therefore they do even so call marriage. For I have heard many say, such a
man has contracted with such a woman, that is, has married. And they offer
insult to the gifts of God, and as though buying and selling, so do they
marry, and are given in marriage.

And writings there are, requiring greater security than those about buying
and selling. Learn how those of old married, and imitate them. How then did
they marry? They inquired about ways of life, and morals, and virtue of the
soul. Therefore they had no need of writings, nor of security by parch ment
and ink; for the bride's disposition sufficed them in the place of all.

I therefore entreat you likewise not to seek after wealth and affluence, but
a good disposition, and gentleness. Seek for a pious and self-denying
damsel, and these will be to thee better than countless treasures. If thou
seek the things of God, these others will come also; but if thou pass by
those, and hasten unto these, neither will these follow.

But such a man, one will say, became rich by his wife! Art thou not ashamed
of bringing forward such examples? I had ten thousand times sooner become a
poor man, as I have heard many say, than gain wealth from a wife. For what
can be more unpleasing than that wealth? What more painful than the
abundance? What more shameful than to be notorious from thence, and for it
to be said by all, such a man became rich by a wife? For the domestic
discomforts I pass by, all that must needs result from hence, the wife's
pride, the servility, the strifes, the reproaches of the servants. "The
beggar," "the ragged one," "the base one, and sprung of base." "Why, what
had he when he came in?" "Do not all things belong to our mistress?" But
thou dost not care at all about these sayings, for neither art thou a
freeman. Since the parasites likewise hear worse things than these, and are
not pained wherefore neither are these, but rather pride themselves in their
disgrace; and when we tell them of these things, "Let me have," saith one of
them, "something pleasant and sweet, and let it choke me." Alas! the devil,
what proverbs hath he brought into the world, of power to overturn the whole
life of such persons. See at least this self-same devilish and pernicious
saying; of how much ruin it is full. For it means nothing else than these
words, Have thou no regard to what is honorable; have thou no regard to what
is just; let all those things be cast aside, seek one thing alone, pleasure.
Though the thing stifle thee, let it be thy choice; though all that meet
thee spurn thee, though they smear thy face with mire, though they drive
thee away as a dog, bear all. And what else would swine say, if they had a
voice? What else would filthy dogs? But perhaps not even they would have
said such things, as the devil hath persuaded men to rave.

Wherefore I entreat you, being conscious of the senselessness of such words
as these, to flee such proverbs, and to choose out those in the Scriptures
that are contrary to them.

But what are these? "Go not," it is said, "after thy lusts, and refrain
thyself from thine appetites." [2694] And, touching an harlot again, it is
said in opposition to this proverb, "Give not heed to a bad woman: for honey
droppeth from the lips of a woman that is an harlot, which, for a season, is
luscious unto thy throat; but afterwards thou shalt find it more bitter than
gall, and sharper than a two-edged sword." [2695] Unto these last then let
us listen, not unto those. For hence indeed spring our mean, hence our
slavish thoughts, hence men become brutes, because in everything they will
follow after pleasure according to this proverb, which, even without
arguments of ours, is of itself ridiculous. For after one is choked, what is
the gain of sweetness?

Cease, therefore, to set up such great absurdity, and to kindle hell and
unquenchable fire; and let us look steadfastly (at length though late) as we
ought, unto the things to come, having put away the film on our eyes, that
we may both pass the present life honestly, and with much reverence and
godly fear, and attain unto the good things to come, by the grace and love
towards man of our Lord Jesus Christ, to whom be glory world without end.
Amen.

Homily LXXIV.

"Woe unto you, because ye build the tombs of the prophets, and garnish their
sepulchers, [2696] and say, If we had been in the days of our fathers, we
would not have been partakers with them in the blood of the prophets."

Not because they build, nor because they blame the others, doth He say, woe,
but because, while both thus, and by what they say, they are pretending to
condemn their fathers, they do worse. For in proof that the condemnation was
a pretense, Luke saith, ye do allow because ye build; for, "Woe unto you,"
saith He, "for ye build the sepulchers of the prophets, and your fathers
killed them. Truly ye bear witness, and ye allow the deeds of your fathers,
for they indeed killed them, and ye build their sepulchers." [2697] For here
He reproves their purpose, wherewith they built, that it was not for the
honoring of them that were slain, but as making a show of the murders, and
afraid, lest, when the tombs had perished by time, the proof and memory of
such daring should fade away, setting up these glorious buildings, as a kind
of trophy, and priding themselves in the daring deeds of those men, and
displaying them.

For the things that ye now dare to do, show that ye do these things also in
this spirit. For, though ye speak the contrary, saith He, as condemning
them, as, for instance, "We should not, if we had been in their days, have
been partakers with them;" yet the disposition is evident wherewith ye say
these things. Wherefore also unfolding it, though darkly, still He hath
expressed it. For when He had said, ye say, "If we had been in the days of
our fathers, we should not have been partakers with them in the blood of the
prophets;" He added, "Wherefore ye be witnesses unto yourselves, that ye are
the children of them that slew the prophets." And what blame is it to be a
murderer's son, if one partake not in the mind of one's father? None. Whence
it is evident, that for this same thing He brings it forward against them,
hinting at their affinity in wickedness.

And this is manifest too by what comes after; He adds at least, "Ye
serpents, ye generation of vipers." [2698] For as those beasts are like
their parents, in the destructiveness of their venom, so also are ye like
your fathers in murderousness.

Then, because He was searching their temper of mind, which is to the more
part obscure, He doth, from those things also which they were about to
perpetrate, which would be manifest to all, establish His words. For,
because He had said, "Wherefore ye be witnesses unto yourselves that ye are
the children of them which killed the prophets," making it evident, that of
their affinity in wickedness He is speaking, and that it was a pretense to
say, "We should not have been partakers with them," He added, "Fill ye up
therefore the measure of your fathers," [2699] not commanding, but declaring
beforehand, what was to be, that is, His own murder.

Therefore, having brought in their refutation, and having shown that they
were pretenses which they said in their own defense, as, for instance, "We
would not have been partakers with them," (for they who refrain not from the
Lord, how should they have refrained from the servants), He makes after this
His language more condemnatory, [2700] calling them "serpents, and
generation of vipers," and saying, "How shall ye escape the damnation of
hell," [2701] at once perpetrating such things, and denying them, and
dissembling your purpose?

Then rebuking them more exceedingly from another cause also, He saith, "I
will send unto you prophets, and wise men, and scribes, and some of them
shall ye kill and crucify, and some of them shall ye scourge in your
synagogues." [2702] For that they should not say, "Though we crucified the
Lord, yet from the servants we should have refrained, if we had been
then;" "Behold," He saith, "I send servants also to you, prophets likewise
themselves, and neither will ye spare them." But these things He saith,
showing that it was nothing strange, that He should be murdered by those
sons, being both murderous and deceitful, and having much guile, and
surpassing their fathers in their outrages.

And besides what hath been said, He shows them to be also exceedingly
vainglorious. For when they say, "If we had been in the days of our fathers,
we should not have been partakers with them," they spake out of vainglory,
and were practising virtue in words only, but in their works doing the
contrary.

Ye serpents, ye generation of vipers, that is, wicked sons of wicked men,
and more wicked than those who begat them. For He showeth that they are
committing greater crimes, both by their committing them after those others,
and by their doing much more grievous things than they, and this, while
positively affirming that they never would have fallen into the same. For
they add that which is both the end and the crown of their evil deeds. For
the others slew them that came to the vineyard, but these, both the son, and
them that were bidding them to the wedding.

But these things He saith, to separate them off from the affinity to
Abraham, and to show that they had no advantage from thence, unless they
followed his works; wherefore also He adds, "How can ye flee [2703] from the
damnation of hell," when following them that have committed such acts?

And here He recalls to their remembrance John's accusation, for he too
called them by this name, and reminded them of the judgment to come. Then,
because they are nothing alarmed by judgment and hell, by reason of their
not believing them, and because the thing is future, He awes them by the
things present, and saith, "Wherefore, behold, I send unto you prophets and
scribes: and some of them shall ye kill and crucify, and scourge; [2704]
that upon you may come all the righteous blood shed upon the earth, from the
blood of righteous Abel, unto the blood of Zacharias the son of Barachias,
whom ye slew between the temple [2705] and the altar. Verily I say unto you,
that all these things shall come upon this generation." [2706]

2. See by how many things He has warned them. He said, Ye condemn your
fathers, in that ye say, "We would not have been partakers with them;" and
this is no little thing to shame them. He said, While ye condemn them, ye do
worse things, even ye yourselves; and this is sufficient to cover them with
disgrace. He said, These things shall not be without punishment; and hence
he implants in them fear beyond words. He hath reminded them at least of
hell. Then because that was to come, He brought home to them the terrors as
even present. "For all these things shall come," He saith, "upon this
generation."

He added also unspeakable severity to the vengeance, saying, that they shall
suffer more grievous things than all; yet by none of these things did they
become better. But if any one say, And why do they suffer more grievously
than all? we would say, Because they have first committed more grievous
things than all, and by none of the things that have been done to them have
they been brought to a sound mind.

Heardest thou not Lamech saying, "Of Lamech vengeance shall be taken seventy
times sevenfold;" [2707] that is, "I am deserving of more punishment than
Cain." Why could this be? Yet he did not slay his brother; but because not
even by his example was he brought to a better mind. And this is what God
saith elsewhere, "Requiting the sins of fathers upon children for the third
and fourth generation of them that hate me." [2708] Not as though one were
to suffer punishment for the crimes committed by others, but inasmuch as
they who, after many sin and have been punished, yet have not grown better,
but have committed the same offenses, are justly worthy to suffer their
punishments also.

But see how seasonably he also mentioned Abel, indicating that this murder
likewise is of envy. What then have ye to say? Know ye not what Cain
suffered? Did God hold His peace at his deeds? Did He not exact the severest
penalty? Heard ye not what things your fathers suffered, when they slew the
prophets; were they not delivered over to punishments, and inflictions of
vengeance without number? How then did ye not become better? And why do I
speak of the punishments of your fathers, and what they suffered? Thou who
thyself condemnest thy fathers, how is it thou doest worse? For moreover
even ye yourselves have declared that "He will miserably destroy those
wicked men." [2709] What favor then will ye have after this, committing such
things after such a sentence?

But who is this Zacharias? Some say, the father of John; some, the prophet;
some, a priest with two different names, whom the Scripture also calls, the
son of Jehoiada. [2710]

But do thou mark this, that the outrage was twofold. For not only did they
slay holy men, but also in a holy place. And saying these things, He did not
only alarm them, but also comfort His disciples, showing that the righteous
men also who were before them suffered these things. But these He alarmed,
foretelling that like as they paid their penalty, even so should these too
suffer the utmost extremities. Therefore He calls them [2711] "prophets, and
wise men, and scribes," even hereby again taking away every plea of theirs.
"For ye cannot say," He saith, "Thou didst send from among the Gentiles, and
therefore we were offended;" but they were led on unto this by being
murderous, and thirsting for blood. Wherefore He also said beforehand, "For
this cause do I send prophets and scribes." This did the prophets also lay
to their charge, saying, "They mingle blood with blood," [2712] and that
they are men of blood. Therefore also did He command the blood to be offered
to Him, showing that if in a brute it be thus precious, much more in a man.
Which He saith to Noah likewise, "I will require all blood that is shed."
[2713] And ten thousand other such things might one find Him enjoining with
regard to their not committing murder; wherefore He commanded them not even
to eat that which was strangled.

Oh the love of God towards man! that though He foreknew they would profit
nothing, He still doeth His part. For I will send, He saith, and this
knowing they would be slain. So that even hereby they were convicted of
saying vainly, "We should not have been partakers with our fathers." For
these too slew prophets even in their synagogues, and reverenced neither the
place, nor the dignity of the persons. For not merely ordinary persons did
they slay, but prophets and wise men, such that they had nothing to lay to
their charge. And by these He meaneth the apostles, and those after them,
for, indeed, many prophesied. Then, willing to aggravate their fears, He
saith, "Verily, verily I say unto you, All these things shall come upon this
generation;" that is, I will bring all upon your heads, and will make the
vengeance sore. For he that knew many to have sinned, and was not sobered,
but himself hath committed the same sins again, and not the same only, but
also far more grievous, would justly deserve to suffer a far more grievous
punishment than they. For like as, if he had been minded, he would have
gained greatly, had he grown better by their examples, even so, since he
continued without amendment, he is liable to a heavier vengeance, as having
had the benefit of more warning by them who had sinned before and been
punished, and having reaped no advantage.

3. Then He directs His speech unto the city, in this way too being minded to
correct His hearers, and saith, "O Jerusalem, Jerusalem!" [2714] What
meaneth the repetition? this is the manner of one pitying her, and bemoaning
her, and greatly loving her. For, like as unto a woman beloved, herself
indeed ever loved, but who had despised Him that loved her, and therefore on
the point of being punished, He pleads, being now about to inflict the
punishment. Which He doth in the prophets also, using these words, "I said,
Turn thou unto me, and she returned not." [2715]

Then having called her, He tells also her blood-stained deeds, "Thou that
killest [2716] the prophets, and stonest them that are sent unto thee, how
often would I have gathered thy children together, and ye would not," in
this way also pleading for His own dealings; not even with these things hast
thou turned me aside, nor withdrawn me from my great affection toward thee,
but it was my desire even so, not once or twice, but often to draw thee unto
me. "For how often would I have gathered your children together, even as a
hen gathereth her chickens, and ye would not." [2717] And this He saith, to
show that they were ever scattering themselves by their sins. And His
affection He indicates by the similitude; for indeed the creature is warm in
its love towards its brood. And everywhere in the prophets is this same
image of the wings, and in the song of Moses and in the Psalms, indicating
His great protection and care.

"But ye would not," He saith. "Behold your house is left desolate," [2718]
stripped of the succor which cometh from me. Surely it was the same, who
also was before protecting them, and holding them together, and preserving
them; surely it was He who was ever chastening them. And He appoints a
punishment, which they had ever dreaded exceedingly; for it declared the
entire overthrow of their polity. "For I say unto you, Ye shall not see me
henceforth, till ye shall say, Blessed is He that cometh in the name of the
Lord." [2719] And this is the language of one that loves earnestly,
earnestly drawing them unto Him by the things to come, not merely warning
them by the past; for of the future day of His second coming doth He here
speak.

What then? Did they not see Him from that time? But it is not that hour
which He meaneth in saying, Henceforth, but the time up to His crucifixion.

For since they were forever accusing Him of this, that He was a kind of
rival God, and a foe to God, He moves them to love Him by this, namely, by
showing Himself to be of one accord with His Father; and He indicates
Himself to be the same that was in the prophets. Wherefore also He uses the
same words as did the prophets.

And by these He intimated both His resurrection, and His second coming, and
made it plain even to the utterly unbelieving, that then most surely they
should worship Him. And how did He make this plain? By speaking of many
things that were first to be, that He should send prophets, that they should
kill them; that it should be in the synagogues; that they should suffer the
utmost extremities; that their house should be left desolate; that they
should undergo things more grievous than any, and such as never were
undergone before. For all these things are enough to furnish even to the
most senseless and contentious a clear proof of that which should come to
pass at His coming.

For I will ask them, Did He send the prophets and wise men? Did they slay
them in their synagogue? Was their house left desolate? Did all the
vengeance come upon that generation? It is quite plain that it was so, and
no man gainsays it. As then all these things came to pass, so shall those
also come to pass, and most surely they shall submit then.

But they shall derive thence no advantage in the way of defense, as neither
will they who repent of their course of life then.

Wherefore let us, while it is time, practise what is good. For like as they
henceforth derived no advantage from their knowledge, even so neither shall
we ourselves from our repentance for our wickedness. For neither to the
pilot, when the bark is sunk in the sea from his remissness, will there
remain anything more; nor to the physician, when the sick man is gone; but
each of these must before the end devise, and execute all things, so as to
be involved in no danger, nor shame; but after this, all is unprofitable.

Let us also then, while in sickness, send for physicians, and lay out money,
and exert unceasing diligence, that having risen up from our affliction, we
may depart hence in health.

And as much care as we exert about our servants, when their bodies are sick,
so much let us show forth upon ourselves, when our soul is diseased. And
indeed we are nearer to ourselves than our servants, and our souls are more
necessary than those bodies, but nevertheless it were well if we exert at
least an equal diligence. For if we do not this now, when gone, thenceforth
we may obtain nothing more in the way of plea.

4. Who is so wretched, one may say, as not to show even as much thought as
this? Why this is the marvellous thing, that we are held in so little esteem
with our ownselves, that we despise ourselves more than our servants. For
when our servants are sick of a fever, we send for physicians, and make a
separation in the house, and compel them to obey the laws of that art; and
if these are neglected, we are displeased with them, and set persons to
watch them, who will not, even should they wish them, suffer them to satiate
their desire; and if they who have the care of these persons should say,
that medicines must be procured at great cost, we yield; and whatsoever they
may enjoin, we obey, and we pay them hire for these injunctions.

But when we are sick (or rather there is no time when we are not sick), we
do not so much as call in the physician, we do not lay out money, but as
though some ruffian, [2720] and enemy, and foes were concerned, so do we
disregard our soul. And these things I say, not finding fault with our
attention towards our servants, but thinking it meet to take at least as
much care of our souls. And how should we do? one may say. Show it to Paul
when ill; call in Matthew; let John sit by it. Hear from them, what we ought
to do that is thus ill, they will surely tell, and will not conceal. For
they are not dead, but live and speak. But doth the soul take no heed to
them, being weighed down by the fever? Do thou compel it, and awaken its
reasoning power. Call in the prophets. There is no need to pay money to
these physicians, for neither do they themselves demand hire for themselves,
nor for the medicines which they prepare do they drive thee to the necessity
of expense, except for almsgiving; but in everything else they even add to
thy possessions; as, for instance, when they require thee to be temperate,
they deliver thee from unseasonable and wrong expenses; when they tell thee
to abstain from drunkenness, they make thee wealthier. Seest thou the skill
of physicians, who besides health, are supplying thee also with riches? Sit
down therefore by them, and learn of them the nature of thy disease. For
instance, dost thou love wealth, and greedy gain, like as the fevered love
water? Listen at any rate to their admonitions. For like as the physician
saith to thee, If thou wilt gratify thy desire, thou wilt perish, and
undergo this or that; even so also Paul: "They that will be rich, fall into
temptation, and a snare of the devil, and into foolish and hurtful lusts,
which drown men in destruction and perdition." [2721]

But art thou impatient? Hear him saying, "Yet a little while, and He that
cometh will come, and will not tarry. [2722] The Lord is at hand, be careful
for nothing;" [2723] and again, "The fashion of this world passeth away."
[2724]

For neither doth he command only, but also soothes, as a physician should.
And like as they devise some other things in the place of cold things, so
doth this man draw off [2725] the desire another way. Dost thou wish to be
rich, saith he; let it be "in good works." Dost thou desire to lay up
treasure? I forbid it not at all; only let it be in Heaven.

And like as the physician saith, that what is cold is hurtful to teeth, to
nerves, to bones; so he too, more briefly indeed, as heedful of brevity, yet
far more, clearly and more powerfully, saith, "For the love of money is the
root of all evils." [2726]

Of what then should one make use? He tells this also: of contentedness
instead of covetousness. "For contentment," he saith, "with godliness is
great gain." [2727] But if thou art dissatisfied, and desirest more, and art
not yet equal to cast away all superfluous things, he tells also him that is
thus diseased, how he ought to handle these things too. "That they that
rejoice in wealth, be as though they rejoiced not; and they that have, as
though they possessed not; and they that use this world, as not abusing
it." [2728]

Seest thou what manner of things he enjoins? Wilt thou call in also another
physician besides? To me at least it seems well. For neither are these
physicians like those of the body, who often, while vying one with another,
overwhelm the sick man. But not so these, for they have regard to the health
of the sick, not to their own vainglory. Be not then afraid of the number of
them; one Master speaks in all, that is, Christ.

5. See, for instance, another again entering in, and saying severe things
concerning this disease, or rather it is the Master by him; [2729] "For ye
cannot serve God and mammon." [2730] Yea, saith he, and how will these
things be? how shall we cease from the desire? Hence may we learn this also.
And how shall we know? Hear him saying this too: "Lay not up for yourselves
treasures upon the earth, where moth and rust doth corrupt, and where
thieves break through and steal." [2731]

Seest thou how by the place, by the things that waste there, He draws men
off from this desire that is here, and rivets them to Heaven, where all
things are impregnable? For if ye transfer your wealth there where neither
rust nor moth corrupts, nor thieves break through and steal, ye will both
expel this disease, and establish your soul in the greatest abundance.

And together with what we have said, He brings forward an example also to
teach thee moderation. And like as the physician, to alarm the sick man
saith, that such a one died from the use of cold water; so doth He also
bring in the rich man, [2732] laboring indeed, and longing for life and
health, but not able to attain thereto, because of having set his heart on
covetousness, but going away empty. And besides this man, another is shown
to thee again by another evangelist, he that was in torment, [2733] and was
not master so much as of a drop of water. Then showing that His injunctions
are easy, He saith, "Behold the fowls of the air." [2734] But being
compassionate, He suffers not even the rich to despair. "For the things
which are impossible with men, are possible with God," [2735] saith He. For
though thou be rich, the physician is able to cure thee. For neither was it
wealth that He took away, but to be slave of riches, and a lover of greedy
gain.

How then is it possible for the rich man to be saved. By possessing his
goods in common with them that are in need, being such as Job was, and
exterminating out of his soul the desire of more, and in no points going
beyond real need.

He shows thee together with these this selfsame publican also, that was
grievously oppressed by the fever of covetousness, quickly set free from it.
For what more sordid than a publican? Nevertheless, the man became
indifferent to wealth from obeying the laws of the physician. For indeed He
hath for His disciples such persons as these, that were sick of the same
diseases as we are, and have recovered their health quickly. And He shows us
each, in order we may not despair. See at least this publican. Mark again
another, a chief of the publicans, who promised four fold indeed for all
that he had extorted, and the half of all that he possessed, that he might
receive Jesus.

But art thou on fire with exceeding desire for riches. Have the possessions
of all men instead of thine own. For indeed I give thee, He saith, more than
thou seekest, in opening to thee the houses of the wealthy throughout the
world. "For whosoever hath forsaken father or mother, or lands, or house,
shall receive an hundredfold." [2736] Thus wilt thou not enjoy more abundant
possessions only, but thou wilt even remove this grievous thirst altogether,
and wilt endure all things easily, so far from desiring more, not seeking
often even necessary things. Thus doth Paul suffer hunger, and is held in
honor more than when he ate. Forasmuch as a wrestler also, when striving,
and winning crowns, would not choose to give up and to be in repose; and a
merchant who hath entered on sea voyages would not desire to be afterwards
in idleness.

And we therefore, if we should taste as we ought of spiritual fruits, shall
thenceforth not even account the things present to be anything, being seized
by the desire of the things to come as with some most noble intoxication.

Let us taste of them, therefore, that we may both be delivered from the
turmoil of the things present, and may attain the good things to come, by
the grace and love towards man of our Lord Jesus Christ, to whom be the
glory and the might, now and ever, and world without end. Amen.